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Titus: The Grace of God has Appeared.

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!

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Titus: Godliness.

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).

“Knowing who God is (Theology Proper) includes right attitudes toward God and doing what He wants (piety/godliness).” Dr. Joel Beeke

Saving faith in the truth of the Gospel results in godliness. This is true for each believer in Christ. There are no exceptions (James 2:14-26). Godliness (εὐσέβεια; eusebeia) is the devout practice and appropriate beliefs of God. It is practical and practiced righteousness (Acts 3:12; 1 Tim. 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11; 2 Tim. 3:5; Titus 1:1; 2 Peter 1:3, 6, 7; 3:11). It is a dominant doctrine in the Pastoral Epistles (I & 2 Timothy; Titus).

The Apostle Paul stated at the beginning of his letter to Titus that salvation by grace alone, through faith alone in the person and work of Jesus Christ alone resulted in godliness (Titus 1:1). Those who profess to know Christ, but who live biblically disobedient lives, deny their profession by their works. Paul stated that these individuals are detestable, disobedient, and unfit for any good work (Titus 1:16).

Godliness is a right attitude towards God resulting in right conduct; towards God and other individuals. It is right belief coupled with right action. However, the right action springs from right devotion (2 Tim. 3:5; 2 Peter 1:3) and not the opposite. “Godliness is the standard by which teaching is tested,” explains J. Clement Connell of London Bible College.

Godliness is synonymous with piety. Piety has become a pejorative or uncomplimentary word today. The perception is of excessive religion, self-righteousness, and/or a holier-than-thou attitude towards other people. E.g. Saturday Night Live’s Church Lady.

Biblical piety involves a fear or reverence of the LORD. It includes a conscientiousness regrading one’s duty to God and family.

“The sixteenth century Reformers, mot notably John Calvin, would be shocked to see how poorly piety (godliness) is regarded today. For Calvin, piety involves developing right attitudes to God. It flows out of theology and includes heartfelt worship, saving faith, filial fear, prayerful submission, and reverential love,” explains Dr. Joel Beeke.

“The whole life of Christians ought to be a sort of practice of godliness,” states John Calvin.

The godly individual is described in Psalm 1. It is a wisdom psalm that is an introduction for the rest of the psalter.

1” Blessed is the man
    who walks not in the counsel of the wicked,
nor stands in the way of sinners,
    nor sits in the seat of scoffers;
2 but his delight is in the law of the Lord,
    and on his law he meditates day and night.

3 He is like a tree
    planted by streams of water
that yields its fruit in its season,
    and its leaf does not wither.
In all that he does, he prospers.
4 The wicked are not so,
    but are like chaff that the wind drives away.

5 Therefore the wicked will not stand in the judgment,
    nor sinners in the congregation of the righteous;
6 for the Lord knows the way of the righteous,
    but the way of the wicked will perish.”

We will begin to examine Titus 2:11-12 in our next blog. Until then, mediate upon the subject of godliness and the content of Psalm 1.

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

Soli deo Gloria!

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Titus: Godly Servants.  

9 “Bondservants are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, 10 not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior.” (Titus 2:9–10 (ESV)

The church is to be engaged in multi-generational life. While there may be particular emphasis placed on certain age group ministries in any given week, the church must not exclude any age group from any other. All generations in the church must be involved with each other. Examples include men and women’s ministries, AWANA, youth groups, Sunday school and Adult Bible Fellowships.

The Apostle Paul focused on healthy church behavior involving typical people groups in the church. He gave special attention to age and gender. We studied the importance of older men, older women, younger women, younger men and godly pastors. Today we focus on those who work.

The Apostle Paul used the term bondservants (δοῦλος; doulos) meaning slaves. These are individuals who are subservient to and controlled by masters ((Mt 8:9; Mk 10:44; John 8:34; 15:15; Rom.  6:20; 1 Cor. 7:21; Gal.3:28; Eph. 6:5; 1Tim. 6:1; Phm. 16). Paul referred to all kinds of slaves in today’s text. 

 “Although masters legally held absolute authority over household slaves, in most cases household slaves held freedoms that field or mine slaves did not, and they had more adequate provision than most peasants. In the popular stereotype entertained by their owners, slaves were lazy, apt to argue with their masters and liable to steal when they could. The stereotype was sometimes true, especially where the work incentive was least, but Paul urges Christian slaves not to reinforce the stereotype. Minority religions were already viewed as subversive, and to counter this prejudice Christians had to work especially hard to avoid the normal causes of slander,” explains commentator Craig S. Keener.

“In his first epistle to Timothy the apostle distinguishes between slaves who had believing masters and those who did not (1 Tim. 6:1, 2). Here in Titus no such distinction is made. The command is to be transmitted to all slaves who hear the gospel; no doubt especially to all believing slaves. Says Paul, (Urge) slaves to be submissive in every respect to their own masters, to be eager to please (them), not talking back (or: not rebellious), not pilfering, but evincing the utmost trustworthiness.[1]

How were Christian slaves to avoid these slanderous stereotypes? Paul provided Titus with some answers.

First, slaves were to be submissive to their masters in everything. This did not mean that Christian slaves were to disobey God’s Word. In that case, they were to obey God rather than man (Acts 4:1-9; 5:1-29). However, as long as their earthly masters did not order them to do something compromising to their faith in Christ, Christian slaves were to obey. This applies to believing employees and employers today (Eph. 6:5-9).

Second, they were to be well-pleasing and not argumentative. Well pleasing (εὐάρεστος; euarestos) means to be acceptable ((Rom. 12:1, 2; 14:18; 2 Cor. 5:9; Eph. 5:10; Php. 4:18; Col. 3:20; Titus 2:9; Heb. 13:21). This means to do the job as trained. Not argumentative (ἀντιλέγω; antilego) means to not talk-back, to speak against, and to not be difficult to work with. How many Christian’s testimonies have been tainted by their tendency to be disrespectful of their boss and to not do their job correctly?

Third, Christian slaves were not to pilfer. Pilfering (νοσφίζω; nosphizo) means to steal. It means to personally misappropriate company funds for oneself. Perhaps, this could even be applied to stealing time by not giving an hour’s work for an hour’s pay.

Fourth, they were to show all good faith. This means that the Christian slave’s trust in, dependence upon, commitment to and worship of Jesus Christ is to impact their daily work ethic. There is to be no distinction between one’s worship of Christ and one’s work representing Christ.

The goal of this ethic for Christian slaves and employees was that in everything they (slaves) may adorn the doctrine of God our Savior. To adorn (κοσμέω; kosmeo) means to presently and actively present Christ as beautiful and pleasing. As an individual uses cosmetics to appear pleasing to the eye, so also our work should be pleasing to the eye of our masters and employers.

“A Christian slave is in fact serving, not his earthly master, but the Lord Christ who will vindicate him in the end (Col. 3:23–24). In the meantime he must avoid giving offense, and must concentrate on following Christ’s example in every way (cf. 1 Peter 2:18–25). In this way his life will prove to be an adornment to the teaching about God our Savior. Thus, Paul drove home again what had been the theme of this entire section (Titus 2:1–10): a believer’s behavior is to be in accord with or befitting sound doctrine,” states commentator A. Duane Litfin.

“A sanctified life, which brings into clear perspective all the fruits of transforming grace—obedience, cheerfulness, integrity, etc.—scintillating like so many precious jewels, is an ornament to “the doctrine of God our Savior” (see on 1 Tim. 1:1), the Christian faith. It should cause masters to exclaim, “If the Christian religion does this even for slaves, it must be wonderful!”[2]

May we glorify God in our behavior; whether we are older men, older women, younger women, younger men, pastors, or workers. Have a blessed day in the Lord.

Soli deo Gloria!

[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 368.

[2] Ibid., 369.

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Titus: Godly Pastors.

7 “Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, 8 and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us,” (Titus 2:7-8 ESV).

The church is to be engaged in multi-generational life. While there may be particular emphasis placed on certain age group ministries in any given week, the church must not exclude any age group from any other. All generations in the church must be involved with each other. Examples include men and women’s ministries, AWANA, youth groups, Sunday school and Adult Bible Fellowships.

The Apostle Paul focused on healthy church behavior involving typical people groups in the church. He gave special attention to age and gender. We studied the importance of older men, older women, younger women and younger men. Today, we examine the importance of godly pastors.

The Apostle Paul directed his attention to Titus in today’s text. Titus had responsibilities in the church. The phrase show yourself (παρεχόμενος; parechomenos/ σεαυτὸν; seauton) means to presently and personally offer and display something. This behavior was to be in all respects (πᾶς; pas) or in all things. Titus was to be a model (τύπον; typon) or an example before the church.

“Titus had a special obligation to exemplify the moral and spiritual qualities about which he was to admonish others (1 Cor. 4:16; 11:1; Phil. 3:17; 2 Thess. 3:8–9; 1 Tim. 4:12; Heb. 13:7),” explains Dr. John MacArthur. .

All congregations have spoken, and unspoken expectations, of their pastors. Most of these expectancies are biblical. Some of them are not. Often, the pastor discovers that he has unknowingly failed to meet certain expectations that went beyond his explicit job description. The failure to meet these ‘tacit norms” may result in his suspension and even termination.

What biblical aspirations should a pastor, and congregation, expect to be fulfilled? Paul provided a list.

First, a pastor is to be model of good works (καλός kalos/ ἔργον; ergon).  He is to perform honorable labor.

Second, in his teaching he is to show integrity. The pastor’s doctrine (διδασκαλία; didaskalia) is to avoid corruption (ἀφθορία; aphthoria). It is be sound, incorruptible and untainted by anything false (ἀφθαρσία; aphtharsia). It is to be sincere.

Third, he is to possess dignity (σεμνότητα; semnotēta). He is to display dignified behavior. This refers to gracious and respectable actions.

Fourth, a pastor must have sound speech (λόγος; logos/ ὑγιής; hygiēs). He has nothing evil to say in his daily conversations (Eph. 4:31; Col. 3:16–17; 4:6). This is so that he will not be condemned (ἀκατάγνωστος; akatagnōstos) or rebuked for anything he says.

Sound speech will also put a pastor’s opponents to shame (ἐντρέπω; entrepō). They will be embarrassed in any accusations they make against a pastor because they are proven groundless.

Even if a pastor embodies these qualities, people will still lie about him and accuse him of sin and wrongdoing. Tragic, but true. In those circumstances, the pastor must remain resolute to do what is right and in keeping with God’s call to ministry and godliness.

“Since Titus, though not as young as Timothy (see p. 38), must probably still be reckoned among the “young(er) men,” it is logical that Paul urges him to be an example for the group mentioned in the preceding verse. Says Paul: showing yourself a model of noble deeds; in your teaching (showing) incorruptibility, dignity; (your) speech (being) sound, incensurable.”[1]

“A similar admonition was addressed to Timothy. He also had been admonished to be the believers’ model (in speech, in conduct, in love, in faith, in purity). The word model, too, is exactly the same; hence, see on 1 Tim. 4:12 (cf. 2 Thess. 3:9; Phil. 3:17). Note the beautiful co-ordination: Titus must a. admonish the young(er) men (verse 6), and b. give them a good example (verses 7 and 8). Precept and example must go hand in hand. Precept alone will never do, for often “Example draws where Precept fails.” The young(er) men of the various congregations entrusted to the care of Titus must be able to see in their leader what noble deeds really are. Note the constant emphasis in the Pastorals on these noble deeds or good works. May this not be considered a reaction, on the part of Paul, to the misrepresentation and abuse of his doctrine of “salvation by grace”?[2]

Pray that you will be an encouragement to your pastor. Pray that your pastor will take seriously these biblical expectations for life and ministry.

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

Soli deo Gloria!

[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 366.

[2] Ibid., 366–367.

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Titus: Godly Younger Men.

“Likewise, urge the younger men to be self-controlled,” (Titus 2:6 ESV).

The church is to be engaged in multi-generational life. While there may be particular emphasis placed on certain age group ministries in any given week, the church must not exclude any age group from any other. All generations in the church must be involved with each other. Examples include men and women’s ministries, AWANA, youth groups, Sunday school and Adult Bible Fellowships.

The Apostle Paul focused on healthy church behavior involving typical people groups in the church. He gave special attention to age and gender. We studied the importance of older men, older women, and younger women. Today, we examine the importance of younger men.

The phrase younger men refer to those who are twelve and older in age. Paul instructed Titus that those in this category should fulfill their God-given expectations.

The Scriptures has much to say about young men. Here is a sampling.

1 Timothy 4:12 – “Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe.”

Proverbs 7:1- “My son, keep my words and treasure my commandments within you.”

Psalm 119:9 – “How can a young man keep his way pure? By keeping it according to Your word.”

2 Timothy 2:22 – “Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart.”

The Apostle Paul wanted Titus to have an active ministry to younger men. He instructed him to urge (παρακάλει; parakalei) younger men to be something. The word urge is a present, active imperative verb. Titus was to command these men to be self-controlled.

Self-control (σωφρονεῖν; sōphronein) means to be sober-minded or seriously minded. This is a present, active infinitive verb. This discipline of character is to be a consistent part of the young man’s life.

Of all the things the Apostle Paul could have said to Titus about younger men, he emphasized their need for self-control. Why?

“Self-mastery in the Christian sense has an element of humility lacking in the Greek moralists. It (self-control) is, in fact, an essentially religious conception in the New Testament,” explains commentator Donald Guthrie.

“Young men receive only one word of exhortation: “Encourage the young men to be self-controlled” (v 6). But that does cover the temptations young men face! Lust, ambition, impatience—all require a response of self-control,” states commentator Tim Chester.

“Undoubtedly, the key to wise and holy living has to do with the fruit of the Spirit known as self-control (Gal. 5:22–23). This is what Paul urges for younger men in today’s passage (Titus 2:6–7), probably because a lack of restraint typified Cretan society and is likewise all too common for young men in our own day. The self-control the apostle commends is not some kind of asceticism that refuses to partake in the good things God has created (1:15). Instead, Paul would have us enjoy the created order in a way that never allows us to become enslaved to it (1 Cor. 6:12). Even though Paul is addressing young men, this principle is of course directly applicable to us all and has been given to all people in the church (Titus 2:2–5),” explains Dr. R. C. Sproul.

Pray for the young men in your family and church family. Pray that they would be men of self-control in a culture which encourages wild abandon.

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

Soli deo Gloria!

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Titus: Godly Younger Women.

4 “… and so train the young women to love their husbands and children, 5 to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled.” (Titus 2:4-5 ESV)

The church is to be engaged in multi-generational life. While there may be particular emphasis placed on certain age group ministries in any given week, the church must not exclude any age group from any other. All generations in the church must be involved with each other. Examples include men and women’s ministries, AWANA, youth groups, Sunday school and Adult Bible Fellowships.

The Apostle Paul focused on healthy church behavior involving typical people groups in the church. He gave special attention to age and gender. We studied the importance of older men and women. Today, we examine the importance of younger women.

The phrase younger women refer to those who are under sixty years of age. Paul instructed Titus those in this category should fulfill their God-given expectations.

The older women would be humble advisors to the younger women. They are to train ((σωφρονίζωσι; sōphronizōsi) those who are younger. This means to give instruction in wise behavior and good judgment. What instruction is recommended?

First, young women are to love (φιλάνδρους; philandrous) their husbands and children. This is a kind and friendly love. It is a maternal love for one’s family.

Second, they are to be self-controlled (σώφρονας; sōphronas). This is also expected of older men (2:2). This means to be self-restrained and discreet.

Third, young women are to be pure (ἁγνάς; hagnas). This refers to moral and ethical behavior.

Fourth, they are to be workers at home (οἰκουρούς; oikourous). They are to be the guardians of the house ((Prov. 7:11; 31:10-31; 1 Tim. 5:13).

Fifth, young women are to be kind (ἀγαθάς; agathas) This means to be good and beneficent (Matt. 20:15; Rom. 5:7; 1 Peter 2:18). They are not to be rude, impolite and stingy, but thrifty as housewives.

Sixth, they are to be kind and submissive to their own husbands. This means to be responsible to and for their husbands welfare.

Seventh, all of these character traits are so the Word of God will not be reviled (βλασφημῆται blasphēmētai). The Gospel is to be preeminent in their lives.

“One understands immediately that no one—not even Titus—is better able to train a young woman than an experienced, older woman. Note the emphasis on love. The Christian young woman must be trained to love her husband and to love her children. Was it not love that saved her? See John 3:16. This love, coming from heaven, being shed abroad in the heart, must “flow out” toward others; and certainly, among those “others” a young woman’s own husband and her own children should occupy a very prominent place.” [1]

“This is the purpose of godly conduct—to eliminate any reproach on Scripture. For a person to be convinced God can save from sin, one needs to see someone who lives a holy life. When Christians claim to believe God’s word but do not obey it, the word is dishonored. Many have mocked God and his truth because of the sinful behavior of those who claim to be Christians (Matt. 5:16; 1 Peter 2:9),” explains Dr. John MacArthur.

“Wrong conduct on the part of the young married women would easily lead to slanderous remarks with respect to the gospel. Not only do the Greeks judge a doctrine by its practical effect upon everyday life (Chrysostom), but so does the world in general. If young mothers, professing to be Christians, should manifest lack of love for their husbands and for their children, lack of self-control, of purity, domesticity, kindness, and submissiveness, they would cause the message of salvation to be evil spoken of by outsiders. It must be borne in mind, moreover, that when Paul says “in order that the word of God may not be reviled,” he means, “in order that the word of God may be honored.”[2]

Pray not only that the older women in your church will help train the younger women, but also that the younger women would be receptive to such training. Have a blessed day in the Lord.

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

Soli deo Gloria!

[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 365.

[2] Ibid., 366.

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Titus. Godly Older Women.

3 Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good,” (Titus 2:3 (ESV)

What is the evidence believers in Christ are recipients of strong and faithful doctrinal teaching? The Apostle Paul gave Titus, as he did Timothy (I Timothy 5:1-2), instructions regarding various people groups within the church. These include older men, older women, young women, young men, and slaves. Paul wanted each group to know the values and virtues believers in Christ were to evidence because of the biblical truth of the Gospel of grace alone, through faith alone, in the person and work of Jesus Christ alone.

What were the characteristics the Holy Spirit impressed upon the Apostle Paul to share with his young protégé Titus? We have previously examined the characteristics of godly older men. Today, we continue with the category of godly older women. Older women are “to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good,”

Older women (Πρεσβύτιδας; Presbytidas) is an adult female who is advanced in years. This is the same word, only in the feminine gender. Paul used when he referred to older men (Titus 2:2). The word likewise (ὡσαύτως; hosautos) means in the same way or same manner. In this immediate context, Paul meant older women were to be just like older men in their quest to be godly.

Godly older women are to be reverent in behavior (καταστήματι; ἱεροπρεπεῖς; katastemati hieroprepeis) means to be devout, pious and religious. They are to be devoted to a proper expression of biblical faith in Christ.

Godly older women are also to not be slanderers (διαβόλους; diabolous). A slanderer is an individual who attacks the character of another individual. In other words, they are not to be gossips.

Godly older women are not to be slaves to much wine (οἴνῳ πολλῷ δεδουλωμένας; oino pollo dedoulomenas). This extended use of words by Paul refers to a godly older woman not controlled by alcohol.

Finally, a godly older woman is to teach what is good (καλοδιδασκάλους; kalodidaskalous). This means she is a teacher of what is biblically right.

“We should note that the traits Paul outlines for these women in today’s passage and succeeding verses are not brought about apart from the grace of God through a firm commitment to biblical teaching. The phrase translated “reverent in behavior” in the original Greek includes the plural form of the word hieroprepēs, which was the term for women who were revered for being holy in word and deed in the first-century. The apostle is picking up language from the culture in order to show his audience that to be reverent in behavior is to act in a way that is appropriate for a person who is regarded as holy. Biblically speaking, this means that an older woman must conform to Scripture’s definition of holiness, which can only be known as she studies the Word of God (Ps. 119:9),” explains Dr. R. C. Sproul.

“Paul also tells Titus to instruct the older women not to be “slanderers,” which includes maligning someone’s character to their face or behind their back via gossip (Titus 2:3a). This message is especially pertinent in our own day, since it is hard to find any sin more tolerated in the Christian church than gossip. How often do men and women alike repeat stories about people when they are not sure of their veracity? We are also apt to gossip in the guise of “prayer requests,” giving inappropriate information about friends and family to people who do not need to know it in order that they might “intercede” for a troubled person.”

In their entire bearing (hence, not only in their dress, 1 Tim. 2:9) as well as in their deportment, aged women must be reverent, conducting themselves as if they were servants in God’s temple, for such, indeed, they are! Cf. Rev. 1:6. The theme-song of these aged women (as well as of all members of the Christian family) must ever be:

“Fill thou my life, O Lord my God,                                                      In every part with praise,                                                                            That my whole being may proclaim                                                             Thy being and thy ways.                                                                               Not for the lip of praise alone,                                                                       Nor e’en the praising heart,                                                                            I ask, but for a life made up                                                                              Of praise in every part.

“Praise in the common words I speak,                                                         Life’s common looks and tones,                                                                  In intercourse at hearth or board                                                         With my beloved ones,                                                                  Enduring wrong, reproach, or loss,                                                     With sweet and steadfast will,                                                               Loving and blessing those who hate,                                               Returning good for ill.”  — Horatius Bonar, 1866[1]

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

Soli deo Gloria!

[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 364.

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Titus. Godly Older Men.

“Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness.” (Titus 2:2 (ESV)

What is the evidence believers in Christ are recipients of strong and faithful doctrinal teaching? The Apostle Paul gave Titus, as he did Timothy (I Timothy 5:1-2), instructions regarding various people groups within the church. These include older men, older women, young women, young men, and slaves. Paul wanted each group to know the values and virtues believers in Christ were to evidence because of the biblical truth of the Gospel of grace alone, through faith alone, in the person and work of Jesus Christ alone.

What were the characteristics the Holy Spirit impressed upon the Apostle Paul to share with his young protégé Titus? Today, we begin with the category of godly older men. These individuals were/are to be “sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness.” What were necessary attributes for godly older men to display in the early first century church are just as necessary in the 21st century church.

Paul described older men (πρεσβύτας; presbytas) as males advanced in biological years. They were to be men who consistently displayed characteristics of maturity. The apostle left little doubt what those characteristics of maturity he had in mind.

Additionally, the phrase are to be (εἶναι; einai) is a present active infinitive state of being verb. More than what older men are to do, the following characteristics are what godly older men are to be in their thinking, speaking and behavior. It is who they are at church, at work and at home. There is to be no inconsistency or situational compartmentalization.

“Older men are the first group addressed, which makes sense because Scripture lays upon men the primary responsibility for servant-leadership at home and in the church (Eph. 5:22–33; 1 Tim. 2:11–15). When the apostle refers to “older” men, he is likely thinking first and foremost of those males who are middle-aged and older, but all believers should certainly pursue the character traits he gives in Titus 2:2,” explains one biblical commentator.

Sober-minded. To be sober-minded (νηφαλίους; nephalious) means to be restrained, self-controlled and orderly (I Tim. 3:2). Such men are to be moderate regarding the use of wine (see Titus 2:3) and in all their tastes and habits (cf. 1 Tim. 3:2, 11).[1]

Dignified. To be dignified (σεμνούς; semnous) is to be honorable, worthy of respect and of good character. “This is a godly man who is venerable, serious, respectable (cf. 1 Tim. 3:5, 8, 11).”[2]

Self-controlled. To be self -controlled (σώφρονας; sophronas) refers to prudence, sensibility, and moderation. It is one who possesses mature judgment and proper restraint (cf. Titus 1:8; 1 Tim. 3:2);

Sound in faith. To be sound in faith(ὑγιαίνοντας πίστει) means to be presently, actively and collectively accurate and healthy in one’s trust in, commitment to, dependence upon and worship of Jesus Christ as Lord and Savior.

Sound in love. To be sound in love (ἀγάπῃ; agape) is to possess a healthy self-sacrificial love of the will. Such love God commanded believers in Christ to possess (I John 4:7-11).

Sound in steadfastness. Finally, to be sound in steadfastness (ὑπομονῇ; hypomene) means to endure.

“This soundness must be shown with respect to the faith, the love, and the endurance. Here the article is perhaps best rendered by the possessive their … their … their. Their faith, in order to be sound, must be neither luke-warm nor mixed with error (cf. Titus 1:14). Their love must not deteriorate into sentimentality nor must it be permitted to wax cold (Matt. 24:12; Rev. 2:4). And their endurance must not be replaced by either faint-heartedness on the one hand or obstinacy on the other.”[3]

“It would be a mistake, however, to believe that such traits can be gained apart from the gospel of God. They are grounded in a sound faith in Him, love for His Word, and steadfastness in the truth (Titus 2:2), through which the Spirit works to produce His fruit in us (Gal. 5:22–23),” explains Dr. R. C. Sproul. .

“Many Christians have observed that one of the chief problems with our culture today is the way in which it glorifies those men who never grow up. Instead of dignity, our society often prizes foolishness, and it is an unwritten rule that “men will be boys.” We must stand strong against this trend, respecting those men who are indeed dignified and self-controlled, and we must also teach our young men to practice such things.”

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

Soli deo Gloria!

[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 363.

[2] Ibid., 363.

[3] Ibid., 363.

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Titus. The Call to Sound Doctrine.

“But as for you, teach what accords with sound doctrine.” (Titus 2:1 (ESV)

The following essay first appeared September 21, 2009 in Tabletalk magazine. The article is entitled The Call to Sound Doctrine.

Paul has entrusted Titus with the task of finishing the organization of the church on Crete, leaving him behind to appoint elders who will be able to shepherd the church in godliness, truth, and love (1:5–9). This job is especially urgent because false teachers have infiltrated the young Christian community, bringing a message that reflects some of the worst aspects of Cretan culture instead of one that produces a transformation of heart and mind (vv. 10–13a). Consequently, the Christians on Crete are being greatly disturbed and are on the verge of adopting a view of purity that does not take seriously the work of Jesus and His fulfillment of the Mosaic law (vv. 13b–16).

Of course, the only way to combat this is to give the church sound instruction, and today’s passage begins a description of the good teaching Titus’ chosen elders must pass on. Paul’s charge for Titus to teach “what accords with sound doctrine” (2:1) is applicable first to elders, pastors, and teachers, but it is certainly to be carried on as well in every believing family and as the opportunity arises when we meet with other people, believers and unbelievers alike (Deut. 6:4–9).

As we work through this pure teaching over the next few weeks, we will see again and again that some parts of it are hard for us to hear in the current culture. But we note today that the list of teachings and behaviors given in Titus 2 are all subsumed under the heading of “sound doctrine” in verse 1, and since sound doctrine never changes, all of what the apostle says is as binding on us in our current situation as it was two thousand years ago.

John Calvin explains that sound doctrine is “wholesome, that which actually feeds souls.” Titus 2 integrates both Christian ethics (vv. 1–10) and instruction about the person of God and the work of Christ (vv. 11–15), reminding us that God’s Word has something to say about what we think and what we do. Only as we receive and practice the truth in both areas can we have well-fed souls.

Matthew Henry comments, “The true doctrines of the gospel are sound doctrines, they are in themselves good and holy, and make the believers so.”

In order for us to do what is right, we must first know what is holy. Yet as time goes on, we see also that we can understand better what is good only as we do what pleases God. Not only the abstract doctrines of theology are to be our concern but also the concrete, practical demands of the ethics of God’s Word. May we all focus on both of these areas and work this week on the one in which we have less understanding.

I encourage you to read Titus 2:1-8. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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Titus. Teach Sound Doctrine.

“But as for you, teach what accords with sound doctrine.” (Titus 2:1 (ESV)

In commenting on today’s passage, one pastor writes, “I cannot remember when I was born again. I was aware that I was a Christian when I was ten or eleven years of age. However, I can remember when historical, classical Christian doctrine exploded into my life. This teaching may be called the Reformed faith or simply orthodox Christianity: man is made in the image of God; the sovereignty of God; the sin nature as a devastating birth defect; grace; regeneration; justification; Christ, the sacrifice, satisfying the wrath of God — these doctrines tore into my existence like a storm and changed the entire landscape of my life. The way I approached academic studies, marriage, vocation, eating, sports, and friends was permanently altered. I possessed an assurance of salvation I had never known and a new love for God-centered worship and evangelism. I had already been a Christian, but His doctrine radically changed the way I lived.”

“Paul counseled Titus to teach the members of the church of Crete a way of life that “fits” or “goes with” sound doctrine. He was saying that there is a manner of life that is inextricably entwined with biblical teaching. The characteristics of that life do not produce the doctrine; rather, the doctrine is the source of that lifestyle. In the next eight verses, Paul describes how sound doctrine will be evident in the lives of older and younger men, women, and even servants. He chooses this group of ordinary people and their everyday interactions to demonstrate how God’s doctrine infiltrates all parts of life. Read some of the characteristics: dignified; self-controlled; sound in love; steadfast; reverent; not slanderers. Paul concludes by saying that lives lived in such a way are ornaments to the doctrine of God.”

Today’s featured biblical text contains ten words in the English language; seven in the Greek. These words succinctly contain a biblical philosophy of life and living in direct contrast to the false teaching attacking the church; then and now (Titus 1:10-16).

“But as for you” (Σὺ δὲ; sy de’) invokes a contrast to what the Apostle Paul previously wrote. Titus was to be distinctly different from false teachers. He belonged to a select company; a few good men of God.

“Note the word of contrast, “But, as for you.” Cf. a similar contrast in 1 Tim. 6:11; 2 Tim. 3:10, 14; 4:5. The life and teaching of Titus must contrast sharply with that of “the contaminated and unbelieving” enemies of the faith who were doing such damage in Crete (as shown in chapter 1). Not only must these errorists be reproved sharply (Titus 1:13), but evil must be overcome with good. Not only must the elders do their duty over against teachers of false religion (chapter 1), but Titus himself must give the example! Even in his informal daily conversation he must “speak” what is consistent with sound doctrine.”[1]

“Teach” (λάλει; lellei) is a present active imperative singular verb. Paul commanded Titus to continuously, actively, obediently and individually have a consistent patten of speech. The speech was to be “what accords” (ἃ πρέπει; ha prepei) with what is fitting, right and proper to a particular object.

The object the Holy Spirit had in mind was “sound doctrine” (πρέπει διδασκαλίᾳ; hygiainouse didaskalia). To be sound is to be healthy and accurate. The English word hygiene comes from this adjective. The noun doctrine means teaching and instruction.

“Returning to his instructions to Titus, Paul established a strong contrast with the false teachers he had just discussed. You translates sy de, which should probably be rendered more strongly: “But as for you.…” Titus was to teach in the congregation what is in accord with sound doctrine, or more literally, “healthy teaching.” The notion of healthy teaching is common in the Pastorals (cf. 1 Tim. 1:10; 6:3; 2 Tim. 1:13; 4:3; Titus 1:9, 13; 2:2). So also, is the idea that certain behavior befits sound doctrine, and other behavior does not (cf. 1 Tim. 1:10; 6:3). The victims of false teachers (cf. Titus 1:16) were out of harmony with sound doctrine; but now Paul would describe the right sorts of behavior.”[2]

“Paul was setting forth a principle that should be a subject of meditation for all of us. Biblical doctrine rightly believed will become integrated into every facet of the Christian’s life. In Ideas Have Consequences, Richard Weaver demonstrated that a philosophy ingested into the soul of a society will bring about the logical results of that philosophy’s presuppositions. Just so, as the Holy Spirit instills God’s teaching into a culture, the paradigm of that culture will be changed,” continues the pastor who I quoted from earlier to begin this article.

“Some vehemently argue on behalf of the great doctrines taught by Augustine, Luther, and Calvin, but they do not demonstrate the living reality of these tenets in their relationships with the world around them. One may be able to teach in depth on predestination and the perseverance of the saints, yet reveal a heart full of pride and arrogance.  One may say he believes that he is a sinner, yet have the attitude of the self-righteous. Such a life does not fit with Scripture and is incongruous with its doctrines. Trust in the sovereignty of God should form a strong humility in the life of the believer. Assurance of the grace of God should produce a constant gratitude and an incredible desire to forgive those who have sinned against us. Belief in the doctrine that all men are made in the image of God should yield a habit of showing respect to others no matter their station in life.”

What impact should the teaching of sound doctrine have in the church? This is what the Apostle Paul will address in the verses to follow. I encourage you to read Titus 2:1-8.

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

Soli deo Gloria!

[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 362.

[2] 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), 763–764.