His Word Today

⁷ “For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, ⁸ but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.” (Titus 1:7–8 (ESV)

In Titus 1:5 the Apostle Paul referred to leaders in the church as elders (πρεσβυτέρους; presbyterous). In today’s text. He used the word overseer (ἐπίσκοπον; episkopon). It is apparent the two words, from which we derive the English words Presbyterian and Episcopalian, are synonymous. Respectively, they refer to the church leader’s character and responsibilities. Both words identify those who shepherd the church of the living God (I Peter 5:1-5).

Paul continued his directive to Titus by writing and overseer was God’s steward (οἰκονόμον; oikonomon). A steward was a manager or administrator for his master. In this context, the elder manages the church for God alone. It is to the Lord alone to whom he is responsible.

Stewards were slaves. Their masters entrusted them with authority to manage their estate (Luke 16:1-13). Paul compared his stewardship as an apostle (I Cor. 4:1-2) to an elder’s responsibilities (Acts 20:28).

Such a steward must be above reproach (ἀνέγκλητον; anenkleton). This meant an elder was to be blameless and above accusation. His pattern of life was to be exemplary. “The need for blamelessness is repeated from verse 6. The reason this quality is so important is that an overseer serves as a steward of God. Damage to a church leader’s reputation is damage to God’s reputation.”^[1]

Additionally, an overseer must not be arrogant (αὐθάδη; authade). This means to be stubborn and self-willed. “In a number of languages ‘arrogant’ may be expressed as ‘thinking one is so much better than everyone else’ or ‘always looking down on other people’ or ‘always saying, I am better.’^[2]

Neither is he to be quick-tempered (ὀργίλον; orgilion). He must not have a tendency to become angry.

James 1:19-20 says, “¹⁹ Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; ²⁰ for the anger of man does not produce the righteousness of God.”

An overseer must not be a drunkard (πάροινον; paroinon). He must not be addicted to alcohol or be a heavy drinker.

He is not to be violent (πλήκτην; plekten). This means an elder must not be a bully or one given to physical violence. He cannot be a severe or a demanding man.

An elder must not be greedy for gain (αἰσχροκερδῆ; aischrokerde). This refers to being fond of dishonest gain. “A greedy desire to gain great wealth should not be the motive that drives a man into church leadership (I Tim. 6:5, 10). However, this does mean church leaders are required to live in poverty, for Paul calls for renumerating certain church leaders (I Tim. 5:17),” explains Dr. R. C. Sproul.  

Positively, an overseer should be hospitable (φιλόξενον; philoxenon), which means to show love to strangers (I Tim. 3:2; I Peter 4:9).

He is to be a lover of good (φιλάγαθον; philagathon). In Psalm 15, David describes the man who loves what is good.

Psalm 15 (ESV) – “¹ O Lord, who shall sojourn in your tent? Who shall dwell on your holy hill? ² He who walks blamelessly and does what is right and speaks truth in his heart; ³ who does not slander with his tongue and does no evil to his neighbor, nor takes up a reproach against his friend; ⁴ in whose eyes a vile person is despised, but who honors those who fear the Lord; who swears to his own hurt and does not change; ⁵ who does not put out his money at interest and does not take a bribe against the innocent. He who does these things shall never be moved.”  

An elder must be self-controlled (σώφρονα; sophrona). He is a man of moderation and sensibility. He is discreet.

He is to be upright (δίκαιον; dikaion). A church leader is to be righteous and just before God and others.

An overseer is to be holy (ὅσιον; hosion). This means to be set apart from sin and dedicated to the Lord.

Finally, he is to be disciplined (ἐγκρατῆ; enkrate). This is another term for self-control.

“The qualities Paul lists here are largely identical to those given in 1 Timothy 3:1–7. As in his letter to Timothy, the character traits Paul identifies in Titus are outwardly visible and were prized in the culture of his day. In addition to being in accord with godliness, these behaviors would commend the church to the world and enable the elders to gain a hearing in the wider society. Even in this day of lawlessness, non-Christians still esteem such righteous deeds, which help demonstrate the new life that the gospel brings,” concludes Dr. Sproul.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] A. Duane Litfin, “Titus,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 762.

^[2] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 763.

⁵ This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— ⁶ if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination.” (Titus 1:5–6 (ESV)

We know the Apostle Paul directed Titus to appoint elders in churches throughout the cities on the Island of Crete. What were the qualifications for those elders? What kind of individuals were they? What was their character? The qualifications Paul set forth in Titus 1 coincided with what he shared to Timothy in I Timothy 3:1-7.  

“Paul’s mission to Crete is never described in detail; his visit to the island recorded in Acts 27 occurs in a period that was too short to allow for extensive evangelization. So, he probably visited Crete again after being released from the Roman imprisonment described in Acts 28. Clearly, Titus was with him on this second visit, otherwise Paul could not have left him behind there to perform the necessary task of appointing elders (Titus 1:5),” explains Dr. R. C. Sproul.  

As John Calvin says, “Churches cannot safely remain without the ministry of pastors, and that consequently, wherever there is a considerable body of people, a pastor should be appointed over it.”

What are the biblical qualifications of church elders? The Scriptures are consistent in the objective and required standards. It is not left up to humankind’s emotional and cultural persuasions and perspectives. The standards come from God alone.

First, an elder is to be above reproach. The phrase above reproach (ἀνέγκλητος; anenkletos) means to be blameless and without accusation. While no individual elder is perfect and sinless, there is a consistent pattern of godliness in speech, attitude and behavior.

John Calvin explains, “When Paul says, that a bishop must be anenkleos, blameless, he does not mean one who is exempt from every vice, (for no such person could at any time be found,) but one who is marked by no disgrace that would lessen his authority. He means, therefore, that he shall be a man of unblemished reputation.” 

Second, an elder is to be the husband of one wife. As in I Timothy 3, the phrase means the elder is to be a one, woman man. There is to be no hint of impropriety with a person of the opposite sex or for that matter the same sex. Additionally, this phrase strengthens the biblical perspective for an elder to be a man. While men and women have equal value before God, He has assigned them different roles in the church.  

Thirdly, his children are to be believers in Christ. In other words, elders must have their own household under control. This involves not only discipline (1 Tim. 3:4–5), but also a godly influence. “His children are to be believers who are not open to the charge of being wild and disobedient. The apostle had explained why this requirement is important (1 Tim. 3:5).”^[1]

Furthermore, an elder’s children are not be guilty of debauchery or insubordination. Debauchery (ἀσωτίας; asotias) refers to senselessness and recklessness in life and living. Insubordination (ἀνυπότακτα; anypotakta) means to be rebellious, disobedient, and a spirit refusing to listen to any authority.

“Being a center for the sea trade in the Roman Empire, it was particularly important for the Cretan church to be well-organized, with structures in place to keep it from doctrinal and ethical contamination. People throughout the empire would first hear of Christianity from their own travels to Crete or from the many who sailed through its ports, and this initial impression would have a lasting effect upon world missions. This is one practical reason why Paul wants elders to be “above reproach” (Titus 1:6), although the need for personal holiness is ultimately based on God’s call for us to be holy as He is holy (Lev. 11:45),” continues Dr. Sproul.

.

“Being above reproach is not perfection but honesty regarding personal sin and corresponding evidence of repentance. No one is perfect until they are glorified, but all of us must constantly strive to turn from sin (1 John 1:8–10.”

 Augustine observes the Apostle Paul does not say “‘If anyone is without sin.’ For if he were to say this, every person would be rejected, no one would be ordained” (Ancient Christian Commentary on Scripture, NT vol. 9, p. 286; hereafter ACCNT).

The qualification for being a church elder, and for being a faithful believer in Christ, is repentance — a continual confession of one’s sin, a returning to Jesus Christ for forgiveness, and an effort to make right what one has made wrong.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] A. Duane Litfin, “Titus,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 762.

⁵ “This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—” (Titus 1:5 (ESV)

Paul visited Crete on his way to Rome (Acts 27:1-8). Later on, the apostle left Titus on the Island of Crete. Why did he do so? The answer Paul gave was so Titus “might put what remained into order, and appoint elders in every town as I directed you—.”

The phase you might put (ἐπιδιορθώσῃ; epidiorthose) is an aorist, middle, subjunctive verb. It means to set right and to put in order. Titus was to do this action particularly, personally and proactively. Paul then referred to what remained (λείποντα; leiponta). This a present active participle. It refers to what presently falls short of what is necessary. What need was Paul concerned about on Crete?

Titus was to fill the need for elders in every town. This need was not pertaining to civic or municipal elders to govern the cities. Rather, Paul referred to godly elders to govern and lead the churches located in the various cities on the island.

To appoint (καταστήσῃς; katasteses) means to put in charge. Elders (πρεσβυτέρους; presbyterous) was a person of responsibility and authority in matters of socio-religious concerns, both in Jewish and Christian societies.”^[1] The Apostle’s statement was not a request but rather a command.

“Elders were persons who, by virtue of position in the family, clan, or tribe; or by reason of personality, prowess, stature, or influence; or through a process of appointment and ordination, exercised leadership and judicial functions in both religious and secular spheres in the ancient world, both among biblical and nonbiblical peoples. The roots of the development of the presbytery (group of elders) in the NT and postapostolic church originate in Judaism and the OT, though the figure of the elder or groups of elders can also be found in the world surrounding ancient Israel and in the Greco-Roman world of the NT period.”^[2]

“Since the primitive church eventually regarded itself as the new Israel (Mt 21:43; Gal 6:16), it is easy to see why it should gradually adopt the institution of elders. Though it is difficult to make out the order that prevailed in the first Christian communities, because it apparently varied according to place and time in both form and extent, the presence and functioning of elders was part of the reality of early church life.”^[3]

“In Luke’s account of the origin and spread of Christianity, the elders are already present in the church at Jerusalem. In Acts we see Christians at Antioch sending famine relief “to the elders [of the Judean churches] by Barnabas and Saul” (Acts 11:30). On their first missionary journey, Paul and Barnabas “appointed elders in every church” (14:23). Later, Paul and Barnabas were sent from Antioch to Jerusalem “to the apostles and elders” about the question of circumcision of gentile Christians (15:2), and were “welcomed by the church, and the apostles, and the elders” (v 4), who gathered to hear the case and resolve the issue (vv 6–23).”^[4]

“Who these elders were, and how they were chosen, we are not told. It seems possible to argue, on the basis of Jewish precedent, that age and prominence gave them the privilege of rendering special service within the community. Veneration for age was a deeply rooted sentiment among Jews, and the name “presbyter” (elder) was derived from Jewish usage. It is also possible that, like the appointment of “the seven” for special service by the laying on of hands (Acts 6:1–6), the first elders in the Jerusalem church were appointed by the apostles. Apparently, they functioned in the Christian community in ways comparable to the elders in the Jewish communities and the Sanhedrin (Acts 11:30; 15:2–6, 22–23; 16:4; 21:18).”^[5]

“Paul apparently continued the practice among the gentile churches, though elders are not mentioned in the earliest Pauline writings. They are mentioned only in the Pastoral Epistles (1 Tm 5:17, 19; Ti 1:5). On his last journey to Jerusalem, Paul summoned the elders of the church at Ephesus to Miletus (Acts 20:17) to bid them farewell, and to instruct them to be faithful in their task of overseeing and caring for the Christian flock, the church of God (20:28).”^[6]

“In Crete the business of organizing the various churches was far from finished, and undue haste in appointing men to office was contrary to Paul’s principles (1 Tim. 3:6; 5:22). The solution was: Paul must be on his way, and Titus must be left behind (cf. 2 Tim. 4:13, 20) in the island to straighten out the things that remained to be done, namely (κατά here used in that sense), to establish presbyteries. The apostle, who likes to stress the fact that God does not leave his work of grace unfinished (Phil. 1:6; 1 Thess. 5:23), is a true imitator of God also in this respect; for Paul, too, abhors unfinished business (see 1 Tim. 1:3 and 1 Thess. 3:10 for different applications of this same principle). And with respect to Titus, one could almost say that for him no task was too difficult to be attempted and no challenge too formidable to be met, in dependence on divine strength and wisdom.” ^[7]

The qualifications of church elders will be our concern when next we meet. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 541.

^[2] Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 414.

^[3] Ibis., 415.

^[4] Ibid., 415.

^[5] Ibid., 415.

^[6] Ibid., 415.

^[7] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 344–345.

⁵ “This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—” (Titus 1:5 (ESV)

In Titus 1:1, the Apostle Paul wrote he was “an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness.” Paul’s primary task was to preach the gospel so the elect would trust, commit, depend and worship the Lord Jesus Christ as Savior and Lord. Additionally, the apostle desired believers grow up in the knowledge of God. This knowledge would produce holy living. Having planted a church, Paul appointed overseers/elders to continue teaching the apostolic and prophetic word (Acts 14:19–23) before he moved to a new mission field.

¹⁹ “But Jews came from Antioch and Iconium, and having persuaded the crowds, they stoned Paul and dragged him out of the city, supposing that he was dead. ²⁰ But when the disciples gathered about him, he rose up and entered the city, and on the next day he went on with Barnabas to Derbe. ²¹ When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, ²² strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God. ²³ And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed.” (Acts 14:19–23 (ESV)

Paul left Titus on the Island of Crete. Paul visited Crete on his way to Rome (Acts 27:1-8). What is known about this Mediterranean island?

“Crete is the fourth largest island in the Mediterranean, lying approximately 60 miles (97 kilometers) southeast of Greece and 110 miles (177 kilometers) southwest of Turkey. It is 160 miles (257.4 kilometers) long from east to west, with a width of approximately 36 miles (58 kilometers), an area of 3,200 square miles (5,149 square kilometers). Through the island stretches a mountain range dominated in the center by the sacred Mt Ida (altitude 9,000 feet or 2,742 meters). These mountains slope down sharply to the southern coast, with the result that most of the inhabitants live on the more gradual northern slopes.^[1]

“Civilization in ancient Crete reached its climax with the Minoan era (3000–1100 bc). The spectacular remnants of this high civilization may be seen best at Knossos, thanks to the labors of British archaeologist Arthur Evans. About 1950–1900 bc, beautiful pottery was produced and exported. Metallurgy was highly developed, and hieroglyphic writing was introduced. This civilization was suddenly and dramatically destroyed in a mysterious manner about 1700 bc, perhaps by volcanic eruption or earthquake. Following this, the towns and palaces were rebuilt, and the island enjoyed its greatest prosperity. The partially restored palace of Knossos amazes today’s visitor with superb frescoes, stairways, and pillars. All this ended in destruction about 1450 bc. Some think it was caused by the volcanic explosion at the nearby island of Santorini.”^[2]

“Because of its location and its relative fertility, Crete has been a prize of war and of commerce. The island was conquered by Rome in 67 bc and became a separate province. The inhabitants prospered under the Romans and later under the Greek Christians (Byzantines). The Saracens (Muslims) occupied the island for over a century (ad 823–960). After centuries of Christian leadership, it was conquered by the Turkish sultan, and civilization languished (1669–1898). In the 20th century Crete has been a part of Greece, except for a period of German occupancy during World War II.”^[3]

“Crete is important in the history of the Christian church. When Paul went to Rome as a prisoner, the ship sought refuge from a storm at Fair Havens (Acts 27:8). The ship tried in vain to reach the more commodious harbor at Phoenix (v 12) but was blown off course and sought refuge at an island off the southwest coast of Crete, called Cauda (v 16). Paul may have visited Crete after imprisonment in Rome, for in his Letter to Titus, he said, “I left you on the island of Crete” (Ti 1:5, nlt). On the basis of this and other evidence, many scholars conclude that Paul was released and had an extended ministry before his second imprisonment and execution (2 Tm 4:6). Paul had little good to say about the people of Crete, quoting one of their own poets as saying they were “liars, cruel animals, and lazy gluttons” (Ti 1:12). But the gospel must have made quite a difference there, for today the name of Titus is honored in many villages, churches, and monasteries.”^[4]

In the next installment, we’ll discover why Paul left Titus on this island. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 332.

^[2] Ibid., 332–333.

^[3] Ibid., 333.

^[4] Ibid., 333.

⁴ To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Savior. (Titus 1:4 (KJV 1900)

The following message is by Pastor Charles H. Spurgeon. He preached it at the Metropolitan Tabernacle Newington on the Lord’s Day Evening, November 6, 1887. Pastor Spurgeon entitled his message Five Links in a Golden Chain. Today’s installment is the second part of the message.

Carefully note the third link. It is this—WE HAVE A MUTUAL BENEDICTION, for Paul wishes for Titus, “Grace, mercy and peace.”

First, we need “grace” to help. I know how it is with the weak believer—he sees some brave Christian doing mighty works for God and he says, “Oh, I wish that I were like him! Oh, that I were as strong as he is!” And he gets the notion that this more prominent worker has no fainting fits or weaknesses such as he has.

Our next want is, “mercy” to forgive. Titus, perhaps, thought to himself, “Well, Paul wishes mercy for me, but can hardly wish it for himself, for he is such an eminent servant of God, so holy, so consecrated, so zealous, so self-denying, that he does not need mercy.” I reminded you, in our reading, that Paul, in writing to a church, says, “Grace be to you, and peace,” but when he writes to a minister, he says, “Grace, mercy and peace.” It looks as though ministers needed more mercy than their people did.

The third word of the benediction is “peace” to comfort. I hope that many of us know what peace of conscience means, what peace with God means, and what peace with man means. If God has given us His peace, it is a treasure of untold value, “the pearl of great price.” To be at peace with God is better than to be a millionaire or Czar of all the Russians.

Peace of mind, restfulness of heart, quiet of spirit, deliverance from care, from quarrelling, from complaining—I know that I want that kind of peace—and you want it, too, do you not? You need it in your family, in your business, in your own hearts. Well, then, here we meet again, having this same need of peace, and when we get it, we meet once more in finding the same delicious enjoyment of it.

Upon the next part of my subject, which is weightier still, I must say but little. It is this, “Grace, mercy, and peace, from God the Father and the Lord Jesus Christ.” That is, WE ARE ONE IN THE SOURCE OF EVERY BLESSING.

All good comes to us from God the Father, through the one Mediator, the Lord Jesus Christ our Savior. I love to think of this—that all the grace, mercy, and peace that come to you—and all the grace, mercy, and peace that come to me, come from the heart of God.

Get to the very foundation of this truth and you will see that we who believe all eat bread baked in the same oven, our clothes come out of the same wardrobe, the water that we drink comes from the same rock, ay, and the shoes that we wear were made by the same mighty Worker who bade Moses say to Israel of old, “Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.” You have not anything that is worth having but what your Father gave to you. And your Father is my Father—and the hand that passes the blessing to you passes the blessing to me and to the whole family of believers.

These blessings not only all come from the same source, but they all come by the same channel, “the Lord Jesus Christ.” There is the sacred blood-mark on every covenant blessing, whether you have it, or your brother has it, or some Christian far away in India gets it. It all comes by the same divinely appointed channel—the man, the God, Christ Jesus our Lord.

Then, to close, there is one more point of union and that lies in OUR COMMON RELATIONSHIP TO OUR LORD JESUS CHRIST. See how Paul puts it, “The Lord Jesus Christ our Savior.”

I must dwell briefly upon every word of this title. First, Jesus is Lord to all His people—and equally to be obeyed by them all, and adored by them all. It is important that, with bowed knee and reverent love, we call Him Lord and God. We put our finger into the print of the nails and the wound in His side, confessing that He is and must be real man, but at the same moment, we cry with Thomas, “My Lord and my God.”

Then comes the next word, “the Lord Jesus Christ.” That will come again when I speak of the word “Savior,” so I pass on to the following word, “the Lord Jesus Christ.” He is, to all of us who believe, the Anointed One, so anointed that every Word that Jesus Christ has spoken is to us infallibly inspired. We believe in Jesus, not only as men say they do today, but we really believe in Jesus, for we believe in His doctrine, in that which He Himself spoke, and in that which He spoke by His inspired apostles.

We cannot separate between Christ and the truth He came to preach, and the work He came to do— nor will we attempt to do so. He is to us the Anointed of God, as Prophet, Priest, and King—and we accept Him in all the offices for which He bears that anointing, do we not, my brethren? I know that we do. As brethren in one common faith, we rejoice in the common Christ whose anointing has fallen upon us, too. Though we are but as the skirts of the garment of our Great High Priest, yet the holy oil upon His head has come down even to us, as it is written, “Ye have an unction from the Holy One.”

The apostle further writes, “The Lord Jesus Christ our Savior.” Sometimes, in the Bible, we find the Lord Jesus Christ called, “a Savior.” “Unto you is born in the city of David a Savior, which is Christ the Lord.” That is good, but it is not good enough for what poor sinners need. Our Lord Jesus Christ is not a Savior among other saviors, though He does instrumentally make His people saviors, as it is written, “Saviors shall come up on Mount Zion; and happy are they who, as instruments in his hands, save souls from death, and hide multitudes of sins.” But Jesus is also called “the Savior.” He is “the Savior of all men, specially of those that believe”—the Savior, par excellence.

My Savior, your Savior, our Savior, “The Lord Jesus Christ our Savior.” Whenever we feel any disposition to break off from this brother and from that, whom we know to be, after all, saved in the Lord, let us come together with a fresh clasp of the hands as we say to one another, “We rejoice in our Savior and we are one in Him.”

May the Lord’s truth and grace be found here.

Soli deo Gloria!

To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.” (Titus 1:4 (ESV)

The following message is by Pastor Charles H. Spurgeon. He preached it at the Metropolitan Tabernacle Newington on the Lord’s Day Evening, November 6, 1887. Pastor Spurgeon entitled his message Five Links in a Golden Chain.

AMONG the friends of Paul, Titus was one of the most useful and one of the best beloved. Paul was the apostle to the Gentiles and Titus was a Gentile. I should suppose that both his parents were Gentiles, and in this respect, he differed from Timothy, whose mother was a Jewess. Timothy would well serve as a preacher to the circumcision, but Titus would be a man after Paul’s heart as a preacher to the Gentiles.

He seems to have been a man of great common sense, so that, when Paul had anything difficult to be done, he sent Titus. When the collection was to be made at Corinth on behalf of the poor saints at Jerusalem, Paul sent Titus to stir the members up, and with him another brother to take charge of the contributions. Titus appears to have been a man of business capacity and strict probity, as well as a man who could order the church aright, and preach the Gospel with power.

Paul was, on one occasion, comforted by the coming of Titus. At another time, he was sad because Titus was not where he had hoped to meet with him. Though we know little about him from the Acts of the Apostles, or anywhere else, he appears to have been in every way one of the ablest of the companions of Paul—and the apostle takes care to mention him over and over again in his epistles to the Galatians and to the Corinthians—rendering honor to whom honor is due.

It is a great pity when eminent men forget those who help them and it is a sad sign when any of us do not gratefully feel how much we owe to our coworkers. What can any servant of God do unless he has kind friends to bear him up by their prayers and their help? Paul did not forget to mention his friend and helper, Titus.

Dear brethren, in this particular verse, which I have chosen for my text, it seems to me that Paul has brought together five points in which he was one with Titus. It is a great blessing when Christian men are in union with each other and when they are willing to talk about the bonds that unite them. The more we can promote true unity among Christian men, the better. “First pure, then peaceable,” must be our motto.

First, the truth—afterwards, unity in the truth. We must not be content with merely contending for the faith—we must next fight the battles of life—and do all we can to note the points in which true Christians are agreed. I desire, at this time, to “stir up your pure minds by way of remembrance,” to refresh your memories in regard to all the love that we have borne to one another in the days and years that are now past—and to exhort you to a still closer union in heart unto the glory of God.

There are five things in which Paul seems to me to bring out clearly his union with Titus. I might call them, “five links in a golden chain.” I shall only briefly speak of each of the five and try to apply them to ourselves.

First, Paul says of himself and Titus, that THERE WAS A CLOSE RELATIONSHIP BETWEEN THEM, “Titus, mine own son.”

How comes that sonship? It comes often through God blessing a ministry to the conversion of a soul. Henceforth, he who has spoken the Word with power to the heart bears to him who has heard it the relationship of a father to a son. There are many in this place to whom I stand in this most hallowed relationship. You recognize it, I know, and I desire to express my intense and fervent love to the many of you who have been born unto God by the preaching of the Word here.

The apostle Paul not only said of Titus that he was his son, but he called him his “true” son. The Revised Version correctly translates it, “My true child.” We have, alas! some who have called us “father” in a spiritual sense, of whom we have cause to be ashamed. There are converts and converts. There are those who say they have received the Word, and perhaps they have after the poor fashion in which the brain can receive it, but they have never received it in the heart—so, after running well for a while, they grow weary and turn aside.

Then the apostle, wishing to show how real was the union between himself and Titus, next mentioned that THEY WERE BRETHREN BY A COMMON FAITH, “Titus, my true son after the common faith.”

Yes, beloved, and our faith is also common. It is the same faith in two respects. First, because we believe the same truths, and secondly, because we believe them with “like precious faith.” We who are rightly members of this Tabernacle church have believed the same truths—there is no dispute or discussion among us about the fundamentals of our faith.

To us, there is one God—Father, Son, and Holy Ghost. To us, there is one Mediator—Jesus Christ the Savior. We believe in the election of grace by the Divine Father. We believe in the vicarious sacrifice of the Eternal Son. We believe in the regenerating work of the Holy Spirit and in the need of it in the case of every living man, and woman, and child.

We believe in “one Lord, one faith, one baptism.” I feel intensely grateful for this unity of faith. A church divided in its doctrine—what can it do? If it has to spend its strength in continual debate, what force has it with which to conquer the world? But knowing, as we do know, that the Scriptures are our unerring guide, that the Holy Spirit is the infallible Explainer of the Scriptures, we come to one common fount to learn what we are to receive, and we receive it with one common anointing, even the anointing of the Spirit of God.

More to come. May the Lord’s truth and grace be found here.

Soli deo Gloria!

To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.” (Titus 1:4 (ESV)

I am grateful for my biological family. Growing up, I hold many precious memories of days gone by. I am blessed with a godly wife, two adult children, and their spouses, who love the Lord. The Lord has also blessed my family with several beloved grandchildren.

I am also grateful for my spiritual family. These are they who are my brothers, sisters and mentors who belong to the family of God by His sovereign grace alone, through God-given faith alone, in the person and work of Jesus Christ alone. They have been my counselors, co-laborers in ministry, and intercessors who have prayed for me through the years.

The Apostle Paul had many such individuals in his life. These were members of his spiritual family. It is likely Paul never married (I Cor. 7:7-8; 9:3-12). However, throughout his thirteen epistles he makes mention of many who formed his extended family in Christ. Titus was one such individual. Titus’ background was examined in the introductory essays of this series. Today’s text provides some personal remarks by the apostle concerning his young protégé.

Paul called Titus “my true child in a common faith.” The word “my” is inferred in the Greek text. True (γνησίῳ; gnesio) means genuine and real. Child (τέκνῳ; tekno) in this context refers to a dear individual, disciple and/or friend. Common (κοινὴν; koinen) means mutual or shared. Lastly, faith (πίστιν; pistin) refers to trust, commitment, dependence and worship. Titus was a genuine disciple and friend of the Apostle Paul. He shared with the apostle faith in the Lord Jesus Christ as Savior and sovereign God.

Paul extended his familiar greeting referring to grace and peace. Grace (χάρις; charis) means unmerited kindness or favor. Peace (εἰρήνη; eirene) refers to tranquility and freedom from worry. Grace and peace are from God the Father, the sovereign and immanent One. They are also from Christ Jesus our Savior from the penalty, power and eventual presence of sin. Grace is the basis of our peace with God (Rom. 5:1; Eph. 2:1-9).

Titus was the ostensible recipient of the letter even though this epistle, like 1 and 2 Timothy, was designed to be read widely. Titus was called my true son, indicating possibly that Paul was responsible for Titus’ conversion. The same phrase was also used of Timothy (1 Tim. 1:2). Or the term may denote a mentor-protégé relationship, or both concepts.^[1]

“Note Paul’s identification of Titus as his “true child in a common faith” (Titus 1:4). Blood ties were important to Paul, but for him our true, eternal family in Christ supersedes mere physical relations,” states Dr. R. C. Sproul.

“The greeting grace and peace from God the Father and Christ Jesus our Savior is typical (cf. 1 Tim. 1:2; 2 Tim. 1:2) except for the last term which was applied earlier (Titus 1:3) to God the Father. Paul used the term Savior in Titus’ letter interchangeably for the first two Members of the Godhead (cf. 2:10 and 13; 3:4 and 6).”^[2]

Titus was Paul’s child because it was to the apostle as a means in God’s hand that he owed his spiritual life, though the time, place, and circumstances of his conversion have not been revealed (see p. 37). The designation child is a happy one, for it combines two ideas: “I have begotten you,” and “You are very dear to me.” Titus was, moreover, a genuine child, natural (not adopted), not a bastard son, not merely a nominal believer. Paul considers himself the father of Titus, not in the physical sense but “in terms of the common faith,” that is, with respect to the faith common to Paul and Titus. The phrase “in faith” (“my genuine child in faith”) in 1 Tim. 1:2 has virtually the same meaning. It is probably best to take faith, as here used, in the subjective sense, a true knowledge of God and of his promises revealed in the gospel and a hearty confidence in him and in his redemptive, Christ-centered love.^[3]

“Scripture says in many places that our real family is formed not by blood ties but through faith in Christ (Mark 3:31–35). Ultimately, only our relationships with true believers will endure eternally, and so we must look to the church to be our family and allow ourselves to be family to other believers. Do you have close relationships with other believers in your congregation? Let us all do what we can to strengthen the bond of love with other Christians,” concludes Dr. Sproul.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] A. Duane Litfin, “Titus,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 762.

^[2] Ibid.,762.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 343.

Deuteronomy 6:4–5 (ESV) – “⁴ “Hear, O Israel: The Lord our God, the Lord is one. ⁵ You shall love the Lord your God with all your heart and with all your soul and with all your might.”

The Bible teaches there is One God who exists in three persons: Father, Son and Holy Spirit. Each person possesses the divine essence.

In church history, there were two distinct viewpoints concerning the nature of God. The first was Homoiousia. This Greek word means “of a similar nature,” which was used by Arius in the fourth century to affirm that Jesus Christ was a supernatural heavenly being but not of the same nature as God the Father. The second was Homoousias. This Greek word means “of the same nature.” This was word used in the Nicene Creed to teach Jesus Christ was of the exact same nature as God the Father and therefore was fully divine as well as fully human.

There have been several errors throughout the church’s existence concerning the Trinity. The se erroneous views are as follows.

1. Modalism. The heretical teaching that holds that God is not really three distinct persons, but only one person who appears to people in different “modes” at different times. Also called Sabellianism. ^[1]
2. Arianism. The erroneous doctrine that denies the full deity of Jesus Christ and the Holy Spirit.^[2]
3. Tritheism. The belief that there are three gods.^[3]
4. Subordinationism. The heretical teaching that the Son was inferior or subordinate in being to God the Father. Also called ontological subordination, but different from economic subordination, which has been the historic view of the church.^[4]

What then is the biblical View of the Trinity?

God the Father. He is the Creator of all things (I Cor. 8:6; Heb. 12:9; James 1:17), the Father of Israel (Deut. 32:6; Isaiah 63:16), and the Father of all believers in Christ (Matt. 5:45; 6:6, 9, 14; Rom. 8:15; Gal. 4:4-7). God the Father is the First Person of the Trinity. John 1:14, 18; 8:54; 14:12-13), and who planned the word of redemption, creation, and providence (Eph. 1:3-6).

God the Son. He is the second person in the Trinity (John 1:1-18; Col.1:15-21; Heb. 1:1-3), the only begotten of the Father (John 1:14, 18; 3:16-18; Gal. 4:4). He is the Messiah chosen of the Father (Matt. 8:29; 26:63; John 1:49; 11:27; 17:1-5). He is eternally begotten of the Father (Psalm 2:1-7; Acts 13:33; Heb. 1:1-5), and who mediated the work of creation (John 1:1-3, 10; Heb. 1:1-3). The Son mediates the work of redemption. (Eph. 1:3-12; I Tim. 2:5).

God the Holy Spirit. He is the third person in the Trinity (John 14:16-17, 26; 15:26; 16:1-15; Rom. 8:26). He possesses intelligence (John 14:26), possesses emotion. (Isaiah 68:10; Eph. 4:30), possesses a will (Acts 16:7; I Cor. 12:11), proceeds from the Father and the Son (John 15:26; 16:7; Rom. 8:9l Gal. 4:6), and applies creation and redemption (Gen. 1:3; Job 26:13; Luke 1:35; John 3:34; I Cor. 12:4-11; Eph. 2:22).

Biblical Passages for the Trinity.

Isaiah 61:1 (ESV) – “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; See Luke 4:17-18.

Matthew 28:19–20 (ESV) – “¹⁹ Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

2 Corinthians 13:14 (ESV) – “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.”

Revelation 1:4–6 (ESV) – “⁴ John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, ⁵ and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood ⁶ and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.”

One author writes, “The doctrine of the Trinity is foundational to the Christian faith and to Christian living, since knowing God is at the heart of biblical religion and God is fully revealed as Father, Son, and Holy Spirit in the unfolding of the divine mystery. The one true and living God eternally exists in three distinct yet inseparable persons. The creeds and confession of the church summarize the essential biblical truths about the triunity of God, providing theological nuance and support for this foundational doctrine. Nevertheless, the doctrine of the Trinity has also been frequently misunderstood, misrepresented and perverted. Considering biblical support for the doctrine of the Trinity and its historical development will help us more accurately comprehend this precious truth.”

Have a blessed Lord’s Day.

Soli deo Gloria!

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^[1] Wayne Grudem, Bible Doctrine: Essential Teachings of the Christian Faith, ed. Alexander Grudem, Second Edition (Grand Rapids, MI: Zondervan Academic, 2022), 609.

^[2] Ibid.,  597.

^[3] Ibid.,  616.

^[4] Ibid., 615.