His Word Today

“…to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.” (Titus 3:2 (ESV)

At the beginning of his letter to Titus, the Apostle Paul wrote, “Paul, a servant of God and 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,” (1:1). Godliness is a consistent devotion to the Lord and His Word. Godliness is also a demonstration of devotion in one’s relationships with other individuals; believers and unbelievers.

What does godliness look like in everyday life? How is godliness evident in the believer’s life at home, school, work, and relationships? As previously noted, godliness involves being respectful and obedient, when possible, to government (Titus 3:1; Acts 5:27-32).

Godliness also involves the believer in Christ’s speech. Godly Christians are to speak evil of no one. To speak evil of no one (μηδείς βλασφημέω; medeis blasphemeo) means to “not” speak against someone in such a way as to harm or injure their reputation. It means to not revile and defame another person’s character. This involves not only our speech about other people but also our speech about God.

“Paul tells us that believers must “speak evil of no one” (3:2), which does not mean that we never publish the wickedness of others when it is appropriate to do so but rather that we not engage in slander. The Greek word the apostle uses is blasphēme_ō, which is the same verb used to describe the blasphemy of God. Basically, the apostle is telling us not to misuse the names of other people, whether by spreading falsehoods about them or by maligning their character,” explains Dr. R. C. Sproul.

Godliness also means to avoid quarreling (ἄμαχος; amachos), which refers to being peaceable and uncontentious. It refers to not seeking conflict. In other words, to not look for a fight.

Godly individuals are to be gentle (ἐπιεικής; epieikes). This is being gracious and yielding when appropriate. When possible, it means to be tolerant of other people.

Finally, godliness means to show perfect courtesy toward all people. This refers to being personally and consistently meek and mild. It means to not be harsh with other people.

“It stands to reason that believers should never revile any one (see on 1 Tim. 6:4). Not many believers will even need such a reminder. Insulting and abusive language is surely out of place for anyone, certainly for believers. A more stringent requirement is the one which demands that believers be not even contentious or quarrelsome (cf. 1 Tim. 3:3). But more than the absence of a vice is expected of them. A positive virtue must display itself in all their contacts with those outside the church: Christians must be genial (also 1 Tim. 3:3), that is, ready to yield personal advantage, eager to help the needy, kind to the weak, considerate toward the fallen, always filled with the spirit of sweet reasonableness. The climax is surely reached with the words: “showing all mildness (cf. 2 Tim. 2:25) toward all people.” Note the play on words, reflected also in the A.V. and A.R.V. renderings. Showing some mildness toward some people might not be so difficult. Nor showing all (that is, complete, thorough-going) mildness to some people, or some mildness to all people. But to show all mildness to all people, even to all those Cretan “liars, evil brutes, and lazy bellies,” was an assignment impossible of fulfilment apart from God’s special grace!”^[1]

“Christians are to exemplify these godly virtues in their dealings with everyone. The admonition applies especially to dealings with unbelievers,” states Dr. John MacArthur.

Matthew Henry helpfully exhorts us: “If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must never take pleasure in speaking ill of others, nor make the worst of anything, but the best that we can.”

How may you display these godly virtues today? Pray that the LORD will give you discernment in each relationship you have and with each person you meet. Have a godly day.  

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 386–387.

“Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work,” (Titus 3:1 ESV).

“Jesus is Lord is an affirmation that is difficult for human beings to hear and truly believe. In confessing the lordship of Christ we are denying human autonomy, the idea that we are a law unto ourselves and are not subject to any higher authority. To bow the knee to Jesus is also to admit that no human government is absolute, that we will always follow our Savior’s demands when they are contrary to the demands of the state (Acts 5:27–29),” explains Dr. R. C. Sproul.

Believers in Christ do have a biblical responsibility to the state. God has created several social institutions. These include the family, labor, the church, community, the state, and the relationship between man and God. If believers in Christ are to be godly (Titus 1:1; 2:11-12), we need to have a biblical perspective toward the state; or government.

What is the state or government? In the broadest sense of the word, a government is the system to govern a state or community. The Cambridge Dictionary defines government as, “the system used for controlling a country, city, or group of people”, or “an organization that officially manages and controls a country or region, creating laws, collecting taxes, providing public services”.^[ While all types of organizations have governance, the word government is often used more specifically to refer to the approximately 200 independent national governments on Earth, as well as their subsidiary organizations, such as state and provincial governments as well as local governments.

The word government derives from the Greek verb κυβερνάω [kubernáo] meaning to steer with a gubernaculum (rudder), the metaphorical sense being found in classical literature including Plato‘s Ship of State. In British English, “government” sometimes refers to what is also known as a “ministry” or an “administration“, i.e., the policies and government officials of a particular executive or governing coalition. Finally, government is also sometimes used in English as a synonym for rule or governance.

The Apostle Paul commanded Titus to do something. The command was to remind believers (ὑπομιμνῄσκω; hypomimnesko) to recall, to remember or to call to attention (John 14:26; 2 Tim. 2:14; Titus 3:1; 2 Peter 1:12; 3 John 10; Jude 5) their responsibilities toward the state.

To begin with, believers are to be submissive (ὑποτάσσω; hypotasso). This refers to being responsible to and responsible for government. It is to be obedient to the government’s delegated authority as long as government does not violate God’s Word. When the state disobeys God and mandates its citizens to do the same, the believer in Christ cannot comply (Acts 4:19-20; 5:27-29). 

Rulers (ἀρχή; arche) and authorities (ἐξουσία; exousia) are those who have the authority to govern. Yet, all authority comes from God and He alone sovereignly appoints people into government service (Daniel 2:20-23; Rom. 13:1-7).

Believers are to be obedient (πειθαρχέω; peitharcheo). This is a present, active and infinitive verb. This command includes the attitude of respect for those in government authority (I Tim. 2:1-2; I Peter 2:13-17).

Finally, believers are to be ready for every good work. This means to be prepared for all kinds of honorable tasks in the country we live. Christians are to be excellent citizens.

“During the present age, God establishes His kingdom as a society that must live within the kingdoms of this world. Many who are now citizens of these earthly dominions have been chosen before the foundation of the world to be citizens of the heavenly kingdom as well. As we submit to secular laws we show that faith in Jesus does not produce lawlessness, and the Spirit can use our witness to make His kingdom attractive to those who are elect but have not yet come to faith in Christ. This is apparently one of the means the Lord used to convert the Philippian jailer (Acts 16:25–34), and He can do the same today as we obey laws that do not force us to compromise our faith, even if some of these laws are burdensome. Disobedience is not permitted merely because we find regulations foolish or do not like the people in power,” states Dr. Sproul.   

Examine your thinking, emotions and decisions today regarding the subject of the state. Examine your speech and behavior. Are you primarily critical of your government, its leaders and policies?  Do you cheerfully obey laws which you may not particularly like, but which do not compromise your faith in Christ? As a church leader, do you set an example for other believers to follow regarding a biblical perspective toward earthly government and biblical citizenship?  

May the LORD convict and challenge all of us to be godlier in this area of our lives. Have a blessed day in the LORD.

Soli deo Gloria!

“Declare these things; exhort and rebuke with all authority. Let no one disregard you.” (Titus 2:15 ESV).

The Apostle Paul summarized his pastoral mentoring, in the immediate context, to Titus with four imperatives. Paul’s directives were to be obeyed for they ultimately came from the Holy Spirit (2 Timothy 3:16-17; 2 Peter 1:20-21). What were these four command from Paul to Titus?

Declare these things. This present active imperative pertains to all the Apostle Paul previously stated to Titus. It concerned the qualifications of church elders (1:5-9), how to treat false teachers (1:10-16), pursuing a multigenerational ministry (2:1-10), and personal godliness (2:11-14). This command concerns proclamation.

Exhort!  To exhort (παρακαλέω; parakaleō) means to urge and implore. This second present, active imperative transitions from declaring truth to the application of God’s declared truth. This command is about application.

Rebuke! Pastors not only have the responsibility to declare God’s truth, and urge believers in Christ to apply God’s truth, but also to rebuke those who do not comply with God’s truth. To rebuke (ἐλέγχω; elenchō) means to expose, reprove and convict someone of wrong. Pastors are to rebuke those within the church who do not obey God’s Word. This refers to confrontation.

The pastor’s responsibility to exhort and rebuke God’s people is due to his God-given authority. This does not mean that pastors are unaccountable to anyone. However, God calls pastors to exhibit great care in ministering in the church.

“Titus must never grow slack in his duty. He must continue to do what he has been doing all along. He must constantly talk (see on verse 1) about this glorious life of sanctification as a thank-offering presented to God for his wonderful grace in Christ. He must urge it upon the people, doing this whenever the occasion presents itself, admonishing (see on verse 6) those who are in need of special admonition, and even reproving (see on Titus 1:9, 13) those who have merited reproof. All this he must do “with all authority,” the authority of Christ whom he represents.”^[1]

Let no one disregard you. To disregard (περιφρονέω; periphroneō) is also a present, active imperative. It means to look down on or to be condescending. Pastors are to presently, actively and obediently not allow anyone to despise their position as pastor (Hebrew 13:7, 17).  This refers to respect and appreciation.

“Declare . . . exhort . . . rebuke. These three verbs identify the need for proclamation, application, and correction by the word. “Authority” to command people in the spiritual realm comes only from God’s word. Cf. Matt. 7:28–29. Rebellion against the truth has to be dealt with. Cf. Matt. 18:15–20; 1 Cor. 5:9–13; 2 Thess. 3:14–15,” explains Dr. John MacArthur.

“First Timothy 4:11–16 is an important parallel passage, demonstrating along with Titus 2:15 the significance of the teaching office in the church. In fulfillment of the Great Commission to make disciples of all nations (Matt. 28:18–20), all believers have a role in instructing others; however, the church’s appointed teachers have special authority to teach biblical doctrine, exhort and encourage others to believe it, and rebuke professing Christians who reject it. This authority is not inherent in the teacher but is based on the Word of God (15:1–9; 18:15–20), and his teaching is not binding if it violates Scripture,” states Dr. R. C. Sproul.   

Pray for your pastor(s) and church elders to be faithful in obeying these biblical commands set forth in today’s text. Pray for your congregation that they will be respectful of their pastor(s) and church elders. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 377.

¹³ …”waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, ¹⁴ who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.” (Titus 2:13–14 (ESV)

“It is an example of God’s merciful kindness to fallen humanity that He has willed that all of the knowledge needful for a relationship with Him, and for correct worship of Him, should be provided by Him. If it were not so, we would stumble in our own blindness. It is to the revelation of the divine mind expressed in Scripture alone (Sola Scriptura) that all our thoughts, doctrine, worship, and obedience must always be conformed,” Dr. Bruce Bickel.  

In anticipation of His glorious return, the Apostle Paul affirmed to Titus the greatness of the great God and Savior; Jesus Christ. In doing so, Paul not only summarized the work of Christ but also the work of His followers.

“Detractors of Christianity often characterize our faith as a pie-in-the-sky religion, one so focused on the life to come that it produces people who do nothing about injustice in the here and now. This is simply a caricature of the church, for believers are concerned about the past, the present, and the future. There is an emphasis on the past and the present in the New Testament, for it continually looks back on the work of Christ in order to foster within us the desire to do good today in gratitude for salvation (Titus 2:11–12; 1 Peter 2:24),” states Dr. R. C. Sproul.

The apostle began by stating Jesus Christ gave himself for us to redeem us from all lawlessness. The phrase gave himself (δίδωμι ἑαυτοῦ; didomi heautou) means that Jesus personally and at a particular point in time “gave” Himself as a substitutionary, atoning sacrifice on the cross for sinners (Mark 10:45; cf. Matt. 20:28; Gal. 1:4; 1 Tim. 2:6; Titus 2:14).

Anyone who doubts the necessary, objective, voluntary, expiatory, propitiatory, substitutionary, and efficacious character of the act of Christ whereby he gave himself for us should make a diligent, contextual study of the following passages:

Ex. 12:13 Lev. 1:4	Matt. 26:27, 28 Mark 10:45	2 Cor. 5:18–21 Gal. 1:4	1 Peter 1:18, 19 I Peter 2:24
Lev. 16:20-22	Luke 22:14-23	Gal. 2:20	I Peter 3:18
Lev. 17:11	John 1:29	Gal. 3:13	I John 2:1-2
2 Sam. 7:23	John 6:55	Eph. 1:7	I John 4:10
Psalm 40:6-7	Acts 20:28	Eph. 2:16	Rev. 5:12
Psalm 130:8	Rev. 3:25	Eph.  5:6	Rev. 7:14
Isaiah 52:13-53:12	Rom. 5	Col. 1:19-23
Zech 1 3:1	I Cor. 6:19-20	Heb. 9:22

The purpose of Christ’s substitutionary gift of Himself on the cross was to redeem us (λυτρόω; lytroo). To redeem means to liberate and to deliver sinners from their spiritual indebtedness to God because of their sin. It refers to freeing someone by paying a ransom price (Luke 24:21; Titus 2:14; 1 Peter 1:18; Acts 28:19).

“Redemption means to release or set free, with the implied analogy to the process of freeing a slave— ‘to set free, to liberate, to deliver, liberation, deliverance,” explains Greek scholars Johannes Louw and Eugene Nida.

The phrase all lawlessness (ἀνομία; anomia) means to live with a complete disregard for the laws or regulations of a society. It is to be wicked (Matt. 7:23; 13:41; 23:28; 24:12; Rom. 4:7; 6:19; 2 Cor. 6:14; 2 Thess. 2:3, 7; Titus 2:14; Heb. 1:9; 10:17; 1 John 3:4+; Mark 16:15).

Not only did Christ redeem sinners from something (lawlessness) but He also redeemed us for something; to be a purified people zealous to serve Him by their good works. Today’s text says, “… to purify for himself a people for his own possession who are zealous for good works.”

Purify (καθαρίζω; katharizo) refers to cleansing. Possession (περιούσιος; periousios) means to be Christ’s very own possession. Zealous (ζηλωτής; zelotes) means to be enthusiastic (Acts 21:20; 22:3; 1 Cor. 14:12; Gal. 1:14; Titus 2:14; 1 Peter 3:13). Good works (καλός ἔργον; kalos ergon) refers to praiseworthy deeds.

“To redeem . . . purify summarizes the dual effect of salvation (regeneration and sanctification). To “redeem” is to release someone held captive, on the payment of a ransom. The price was Christ’s blood paid to satisfy God’s justice (Acts 20:28; Gal. 1:4; 2:20; 1 Pet. 1:18; cf. Mark 10:45). A people for his own possession are people who are special by virtue of God’s decree and confirmed by the grace of salvation that they have embraced (Titus 1:1–4). Cf. 1 Cor. 6:19–20; 1 Pet. 2:9. Good works are the product, not the means, of salvation. Cf. Eph. 2:10,” explains Dr. John MacArthur.

Take time today to praise the Lord Jesus Christ for redeeming your soul and that He also has purified you in order to enthusiastically serve Him. Have a blessed day in the Lord.

Soli deo Gloria!

¹¹ “For the grace of God has appeared, bringing salvation for all people, ¹² training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, ¹³ waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,” (Titus 2:11-13 ESV).

God calls believers in Christ to renounce ungodliness and worldly passions in their lives. Additionally, He also calls believers to be self-controlled, upright and godly. The Apostle Paul elsewhere referred to this discipline of sanctification as putting off the old self and putting on the new self (Eph. 4:17-24). This Christian’s present responsibility is not to be conformed to this fallen world but rather to be transformed by a renewed mind (Rom. 12:1-2).

“It is fitting that those who have been redeemed by Christ should live changed lives because the purpose of His redeeming work on the cross was to “redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works” (Titus 2:14). The grace of God that paid for our sins teaches us to turn away from them as we follow Jesus Christ through faith,” states Pastor Tom Ascol.

The believer in Christ is also waiting for something; or rather waiting for someone. Waiting (προσδέχομαι; prosdechomai) is a present, middle participle. This means that believers are presently and personally looking forward to an event. Paul calls this occasion the blessed hope (μακάριος ἐλπίς; makarios elpis) or the happy expectation ((cf. Rom. 8:22–23; 1 Cor. 15:51–58; Phil. 3:20–21; 1 Thess. 4:13–18; 1 John 3:2–3).  

All of us throughout the year have a happy expectation of an upcoming event. It may be, a birthday, a summer vacation, a trip to the beach, the beginning of the autumn season, a sporting event, a concert, or a favorite holiday. The anticipation is often as enjoyable as the actual event.

The blessed hope, or happy expectation, for the Christian is the soon return of Jesus Christ. Paul referred to this event as the appearing of the glory of our great God and Savior Jesus Christ.

“Biblical hope is a firm conviction that the future promises of God will be fulfilled. Hope is not mere wish projection but an assurance of what will come to pass,” explains Dr. R. C. Sproul. 

The grace of God trains us in order that we may live consecrated lives, while we are waiting for the blessed hope. The waiting for or patient looking forward to modifies the living, of which it is an attendant circumstance or further explication. It is “the blessed hope” for which believers are waiting. This is metonymy for the realization of that hope (that is, the realization of our earnest yearning, confident expectation, and patient waiting). We find a similar metonymy in Gal. 5:5; Col. 1:5 (to which some interpreters would add Heb. 6:18). This hope is called blessed. It imparts bliss, happiness, delight, and glory. The adjective blessed is used in connection with God in 1 Tim. 1:11; 6:15; see on these passages.^[1]

This hope is called blessed. It imparts bliss, happiness, delight, and glory. The adjective blessed is used in connection with God in 1 Tim. 1:11; 6:15; Now, even the possession of the hopeful spirit and the exercise of hope is blessed, because of hope’s:

(1) immovable foundation (1 Tim. 1:1, 2; then Rom. 5:5; 15:4; Phil. 1:20; Heb. 6:19; 1 Peter 1:3, 21);

(2) glorious Author (Rom. 15:13; cf. 2 Thess. 2:16);

(3) wonderful object (everlasting life, salvation, glory: Titus 1:2; 3:7; then 1 Thess. 5:8; then Rom. 5:2; Col. 1:27);

(4) precious effects (endurance, 1 Thess. 1:3; “boldness of speech,” 2 Cor. 3:12; and purification of life, 1 John 3:3);

(5) and everlasting character (1 Cor. 13:13).^[2]

The word appearing (ἐπιφάνεια; epiphaneia) means a visible manifestation or display. Our English word Epiphany comes from this Greek word. What is to appear Paul calls the glory (δόξα; doxa). This refers to splendor and brightness. This glory belongs to the Lord Jesus Christ, who’s coming represents the believer’s deliverance from the power and presence of sin. Paul calls Jesus our great God and Savior. He affirms the deity of Christ (John 1:1-2; Rom. 9:1-5; Col. 1:15-20).

“The real “point” of the passage, in connection with all that has preceded, is that our joyful expectation of the appearing in glory of our great God and Savior Christ Jesus effectively prepares us for the life with him. How does it do this? First, because the Second Coming will be so altogether glorious that believers will not want to “miss out on” it, but will want to “be manifested with him in glory” (Col. 3:4). Secondly, because the blissful expectation fills believers with gratitude, and gratitude produces preparedness, by God’s grace.”^[3]

We are to live each day Coram Deo; before the face of God. We do so in light of the confident expectation of the return of the Lord Jesus Christ. May our lives reflect the eternal perspective of the now and the not yet. Have a God honoring day.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 372.

^[2] Ibid.,372–373.

^[3] Ibid., 375.

¹¹ “For the grace of God has appeared, bringing salvation for all people, ¹² training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age,” (Titus 2:11-12 ESV).

“Crete was an interesting place in the first century, which is evident in Paul’s repeating the saying that “Cretans are always liars, evil beasts, lazy gluttons” (Titus 1:12–13a). Notably, it is easy to tie first-century Cretan morals to Cretan religious beliefs. The non-Christians on Crete held some theological views that were unorthodox even for pagans. For example, the Cretans often asserted that the god Zeus was born a man on Crete, attained godhood in return for bestowing certain favors on the island’s citizens, and then later died and was buried there. Few people really believed this, but the lie was perpetuated to get tourists to visit Zeus’ grave. Cretan theology was based on an outright lie, and it inevitably produced a society that played fast and loose with the truth,” states Dr. R. C. Sproul.

“Those Cretans who became Christians, however, were not to behave in such godless ways, as Paul has explained time and again in Titus 1:10–2:10. Self-control, reliability, and honesty are all traits that the Cretan Christians were to possess, and they are qualities that God’s people must evidence today. Yet the apostle does not view these characteristics as the starting point of the Christian life but as the result of believing the right things about our Creator and His work. This is plain in today’s passage. Titus 2:11 begins with “for,” telling us that what comes in the next few verses is the reason and basis for Paul’s ethical instruction. We live in holiness because God’s grace “has appeared, bringing salvation for all people” (v. 11). Gratitude for what the Lord has done is the motivation for holiness, and the power for sanctification is the Holy Spirit who regenerates us, gives us faith in Jesus, and indwells us. Holy living is the fruit of salvation; it is not what moves God to redeem us (Gal. 2:15–16; 5:22–23).” .

Godliness is an effect brought about by a preceding cause. The cause is the grace of God. For the grace of God. Grace (χάρις; charis) refers to God’s unmerited and kind favor. It is favor originating from and sourced solely in God; the One, True God.

Paul stated that this grace of God has appeared (ἐπιφαίνω; epiphainō). Grace is a manifested and revealed work by God for sinners. Grace appeared not as a doctrine but more importantly as a person; Jesus Christ. Jesus is the embodiment of grace and the source of grace (Rom. 3:21-26).

Grace brings salvation (σωτήριος:sōtērios) or deliverance from sin’s penalty, power and eventual  presence. This gracious salvation is extended to all people, or all kinds of people.

“Bringing salvation to all people is sometimes misunderstood as meaning that all people will be saved. However, such a reading is not necessary here and flatly contradicts other Scripture (I Tim. 2:4). It means, rather, that salvation has been offered to all people (including all ethnic groups), not just to some,” explains Dr. Ray Van Neste of The University of Aberdeen.

This gracious salvation does not just address our past sins, along with our future hope of heaven. It also speaks to our daily pursuit of godliness. In the midst of this quest for Christ-like character, the believer battles the world, their remaining sinful desires (the flesh) and the Devil.

God’s grace presently and actively trains (παιδεύω; paideuō) or disciplines believers to renounce (ἀρνέομαι; arneomai) or deny certain behaviors. “Salvation is transforming (2 Cor. 5:17; Eph. 2:8–10), and transformation (new birth) produces a new life in which the power of sin has been broken (Rom. 6:4–14; Phil. 3:8–9; Col. 3:9–10),” states Dr. John MacArthur.

What is the believer in Christ to personally disown? Paul lists ungodliness (ἀσέβεια; asebeia) and worldly passions (κοσμικός; kosmikos/ ἐπιθυμία; epithymia).

Paul then instructs Titus regarding what the believer in Christ should do. This includes being self-controlled (σωφρόνως; sōphronō), upright (δικαίως; dikaiōs), and godly (εὐσεβῶς; eusebōs). This is how the Christian ought to live.

Is your Christian life characterized by not only what you do not do, but also what you do? Take time today to examine your walk with the Lord. Ask Him to reveal to you where you need strength and courage to be godly.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!