Tending God’s Flock
An Exposition of Titus
1:1
Paul, a bond-servant of God and an apostle of Jesus Christa, for the faith of those chosen of
God and the knowledge of the truth which is according to godlinessb, 2 in the hope of eternal life,
which God, who cannot lie, promised long ages agoc, 3 but at the proper time manifested, even
His wordd, in the proclamation with which I was entrusted according to the commandment
of God our Saviore,
4
To Titus, my true child in a common faith: Grace and peace from God the Father and Christ
Jesus our Saviorf.g
a
1:1 Paul, a bond-servant of God and an apostle of Jesus Christ. Paul regularly gave himself
the title of “bond-servant” (slave, Romans 1:1; Galatians 1:10; Philippians 1:1). Identifying
himself only by His role as an apostle would not have been out of order, but adding the
additional label assured his readers that he was not aiming to flaunt his office. James (James
1:1), Peter (2 Peter 1:1), John (Revelation 1:1) and Jude (Jude 1:1) did the same thing. There is
no room for inflated egos in the family of God.
b
1:1 for the faith of those chosen of God and the knowledge of the truth which
is according to godliness. Paul was writing for the faith of the elect. While translations of this
phrase differ, the context seems to show that his purpose in writing this letter was to build up
Titus and the people Titus served.
c
1:2 in the hope of eternal life, which God, who cannot lie, promised long ages ago.
Certainly the promise of eternal life came through the Lord Jesus, but the backdrop for this hope
predated the earthly ministry of Jesus. The Hebrew Scriptures spoke of eternal life for those who
rightly relate to the Good Shepherd (e.g. Psalm 23, written about 1000 B.C.).
d
1:3 but at the proper time manifested, even His word. The plan of God to provide eternal life
to all who repent and believe the gospel is set in eternity past, but the appearance of life, as
John says, is found in Jesus Christ, the living word:
The one who believes in the Son of God has the testimony in himself; the one who does not believe God
has made Him a liar, because he has not believed in the testimony that God has given concerning His
Son. And the testimony is this, that God has given us eternal life, and this life is in His Son. He who has the
Son has the life; he who does not have the Son of God does not have the life. 1 John 5:10-12
And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from
the Father, full of grace and truth. John 1:14
e
1:3 in the proclamation with which I was entrusted according to the commandment
of God our Savior. The word translated “proclamation” here is the common word for heralding
or preaching. Paul was charged with the task of preaching Christ and equipping others to do the
same.
f
1:4 To Titus, my true child in a common faith: Grace and peace from God the Father and
Christ Jesus our Savior. Titus was a faithful companion and coworker for Paul, likely born into
God’s family as Paul preached. Here is what we know about him from the New Testament:
• He was a Gentile (Galatians 2:3).
• He accompanied Paul and Barnabas to Jerusalem during the circumcision controversy
following Paul’s first missionary journey (Galatians 2:1).
• He had a trusted relationship with Paul and the church at Corinth and likely carried 2
Corinthians to the church for Paul (2 Corinthians 7:13; 8:16-17, 23).
• He was charged with taking up a collection at Corinth for the needy saints in Jerusalem
(2 Corinthians 8:6).
• He was with Paul near the end of Paul’s life (2 Timothy 4:10).
• He served at Crete (Titus 1:5).
5
For this reason I left you in Crete, that you would set in order what remainsa and appoint elders
in every city as I directed youb, 6 namely, if any man is above reproachc, the husband of one
g
1:1-4 Paul was a model for our attitude toward the people of God around us. Effective ministry
in your church does not happen by accident. Looking at Paul’s words to Titus, here is the way
you create a context for effective ministry:
1. Cultivate a humble view of yourself. Find your identity in what God has done in you
rather than the way you want to look doing His work. This will impact your relationships
and effectiveness in the church.
2. Prioritize an accurate understanding of the message you are called to carry. Just what
has God, Who cannot lie, promised His children?
3. Work toward a loving view of the people you are called to serve. Loving people is more
than a strong feeling for them.
a
1:5 For this reason I left you in Crete, that you would set in order what remains. Paul had
sailed past Crete on his way to a shipwreck in Acts 27. However the churches there had been
started, there was unfinished business.
The word translated “set in order” means just that. The compound word contains the root
orthos, meaning straight (see our words orthodontist or orthopedic). Things were crooked and
good leadership was necessary to straighten them out.
b
1:5 and appoint elders in every city as I directed you. After being released from his first
imprisonment in Rome, where Acts ended, Paul went on a ministry trip that included leaving
Timothy at Ephesus and Titus at Crete. He followed up with both pastors by writing 1 Timothy
and Titus. He had authority as an apostle to delegate authority to these men. He charged Titus
here with the task of installing other pastors.
Note that each city needed a plurality of elders rather than just one. These congregations
needed willing and qualified men of character to shepherd God’s flock. The “elders” (presbyters)
are the same men as the pastors (shepherds) or overseers (or bishops). The terms are used
interchangeably in Acts 20:28 and 1 Peter 5:1-3. Each name shines light on a different aspect
the same office rather than promoting some sort of denominational hierarchy. Paul gave a very
similar set of pastoral qualifications to Timothy (about sixteen traits in each letter, many
overlapping):
It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. An
overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable,
hospitable, able to teach, not addicted to wine or pugnacious, but gentle, peaceable, free from the love of
money. He must be one who manages his own household well, keeping his children under control with all
dignity (but if a man does not know how to manage his own household, how will he take care of the church
of God?), and not a new convert, so that he will not become conceited and fall into the condemnation
incurred by the devil. And he must have a good reputation with those outside the church, so that he will not
fall into reproach and the snare of the devil. 1 Timothy 3:1-7
A good question has been raised here regarding the application of this text to us. The
trouble is over just how we appoint or ordain church leaders. Some contend that Timothy and
Titus held offices that we should replicate today. That is an unnecessary application when you
consider that Timothy and Titus were establishing churches rather than shepherding existing
churches. Established congregations with recognized leaders can perpetuate this model without
denominational hierarchy because they possess the inspired counsel of the apostle Paul.
c
1:6 if any man is above reproach. The word used here means not chargeable. Daniel’s
envious colleagues “could find no ground of accusation or evidence of corruption, inasmuch as
he was faithful, and no negligence or corruption was to be found in him” (Daniel 6:4). That is
what is means to be “above reproach.” It does not mean sinless, but it does mean that elders
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Titus: Tending God’s Flock
By Steven Svendsen, Providence Church
wifea, having children who believeb, not accused of dissipation or rebellionc. 7 For the overseer
must be above reproach as God’s stewardd, not self-willede, not quick-tempereda, not addicted
(Paul calls them “overseers” in 1 Timothy 3:17) must have a good reputation in the believing and
unbelieving community.
a
1:6 the husband of one wife. Aside from assuming that a church elder is a man, this
qualification speaks to the way the man relates to his wife (if married) and to other women. The
two words “one wife” actually are in a position to serve as an adjective for “husband” or man.
The MOUNCE translation actually uses the words “a man of one woman.” This does not
necessarily disqualify a divorced man from serving as an elder because it has nothing to do with
divorce (see “above reproach”).
Gracious, pure treatment of women, particularly his wife, makes a man’s qualifications in this
area very evident. There are once-married men who fail in this area and there are single and
divorced men who meet this qualification.
b
1:6 having children who believe. To Timothy (1 Timothy 3:4-5), Paul spoke of ordaining men
who keep their children “under control with all dignity.” Here he says the children “believe.”
There are at least two ways this has been explained. Some believe (Doug Wilson) that elders
should step down from ministry if their children (while still in the home) turn from the faith. Others
(Alexander Strauch, John Piper) contend that the word is better translated, as elsewhere, faithful.
In other words, a father has no power to give salvation to his children, but he does have the
ability to manage them regardless of their spiritual condition.
c
1:6 not accused of dissipation or rebellion. The word translated “dissipation” is only used
three times in the New Testament. In Ephesians 5:18 it describes drunkenness and in 1 Peter 4:4
it describes the life of an unbeliever. Paul probably uses it here to alert the church to avoid a
man who has no control over himself in behavior and speech.
“Rebellion” comes from a word meaning submissive with a negative prefix. The accusation
that a man cannot work under the direction of others shows that he is not qualified to lead
others. Putting these two negative qualities together picture someone who lives to do what he
pleases.
Shepherds of God’s flock are still men under authority. They answer to other elders in the
church as well as to civil authority. Therefore there is no room for men in leadership who refuse
accountability to God-ordained authority.
King David saw rebellion as a disqualifying trait in a leader. That is why he welcomed Saul’s
faithful military commander, Abner, much to the chagrin of his own nephew Joab (2 Samuel 3).
David executed Rechab and Baanah, servants who assassinated their leader and David’s rival
Ish-bosheth (2 Samuel 4).
d
1:7 For the overseer must be above reproach as God’s steward. The words “above
reproach” come from the same word in verse six. In this verse, the qualification is that the man is
not chargeable in the area of stewardship. That could be a very broad category, but Paul used
the word of managing ministry when he wrote the church in Corinth:
Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God. In this case,
moreover, it is required of stewards that one be found trustworthy. 1 Corinthians 4:1-2
This is a work ethic concern. God’s vocational servants need to work hard at what they do.
The idea, then, is that the elders should leave no question that they are completely committed to
doing the work to which God has called them.
e
1:7 not self-willed. This adjective literally means self-pleasing and could be translated
stubborn or calloused. Church leaders must demonstrate respect for the needs of others. The
only other time it is used in the New Testament, Peter used the word to describe false teachers
who are not afraid of sinning and respect no authority higher than their own desires:
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Titus: Tending God’s Flock
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to wineb, not pugnaciousc, not fond of sordid gaind, 8 but hospitablea, loving what is goodb,
sensiblec, justa, devoutb, self-controlledc, 9 holding fast the faithful wordd which is in accordance
Daring, self-willed, they do not tremble when they revile angelic majesties. 2 Peter 2:10
a
1:7 not quick-tempered. This is the only time the word orgilos is used in the New Testament.
It is properly translated here. Xenophon, a Greek historian from the fourth century B.C., used this
word to compare a man with this impulsive anger to a spirited horse (The Art of Horsemanship,
9.7).
Men in church leadership have many occasions to get angry, but few legitimate excuses for
anger and never a reason to become sinfully angry.
b
1:7 not addicted to wine. There is no specific word for “addicted” in the text, but the prefix to
the word “wine” shows that this describes a man who is known for his drinking. He keeps his
bottle within reach. Isaiah spoke ill of leaders who flaunt their partying:
Woe to those who are heroes in drinking wine
And valiant men in mixing strong drink, Isaiah 5:22
This is the same word used in the qualifications for overseers in 1 Timothy 3:3. Of course
this is not a requirement that a shepherd be a teetotaler, but it is a requirement that he must
maintain control of his appetites.
c
1:7 not pugnacious. This is another word used in our parallel text in 1 Timothy 3:3. It is not a
word we commonly use in conversation. In the negative sense it means a fighter. Some people
are easily angered and quarrelsome. Calvin commented on 1 Timothy 3:3 that such men have a
“warlike temperament.” Those men are not qualified to shepherd God’s flock.
d
1:7 not fond of sordid gain. This phrase “fond of sordid gain” is one word in the original. The
word pictures someone who craves wealth even if he must compromise in order to get it.
Someone who is fond of sordid gain would be easily sucked into get-rich-quick schemes. This
character trait actually falls on the list of deacon requirements in 1 Timothy 3:8.
While Paul instructed churches to honor shepherds with a salary (1 Corinthians 9:1-14; 1
Timothy 5:17-18), he warned Timothy that some men find ways to turn ministry into an enriching
endeavor, “supposing that godliness is a means of gain”:
But godliness actually is a means of great gain when accompanied by contentment. For we have brought
nothing into the world, so we cannot take anything out of it either. If we have food and covering, with these
we shall be content. But those who want to get rich fall into temptation and a snare and many foolish and
harmful desires which plunge men into ruin and destruction. For the love of money is a root of all sorts of
evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.
1 Timothy 6:6-10
Peter urged his fellow pastors to cheerfully shepherd God’s flock regardless of
compensation:
Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and
a partaker also of the glory that is to be revealed, shepherd the flock of God among you, exercising
oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but
with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the
flock. 1 Peter 5:1-3
The book of Proverbs also warns against this attitude:
Do not weary yourself to gain wealth,
Cease from your consideration of it.
When you set your eyes on it, it is gone.
For wealth certainly makes itself wings
Like an eagle that flies toward the heavens. Proverbs 23:4-5
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Titus: Tending God’s Flock
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Money management of necessity goes with pastoral ministry. God makes His people very
generous, which means that those who lead ministries often have access to large sums of
money. From delivering benevolent gifts to others to overseeing the management of tithes and
offerings, a high degree of trust must be placed on these men. That is why churches do well to
run background checks, credit checks, and reference checks on potential leaders.
a
1:8 but hospitable. Notice the contrast between hospitality and being “fond of sordid gain.”
This word (philoxenos) literally means stranger-lover. It is used twice in the New Testament of
qualifications for elders (1 Timothy 3:2) and once as a command to the entire church. The
biblical articulation of this quality is in Leviticus 19. In that part of the law Moses called national
Israel to holiness, which included a list of behaviors, most of which fall under the summary
command in Leviticus 19:18: “Love your neighbor as yourself.”
• Reverence your mother and father
• Keep the Sabbath
• Do not turn to idols
• Offer acceptable sacrifices
• Do not reap the corners of your land
• Do not steal
• Do not deal falsely/lie
• Do not swear falsely in the Lord’s name
• Do not oppress a neighbor
• Pay your workers
• Do not belittle the weak
• Judge justly
• Do not gossip
• Do not hate, take revenge or bear a grudge (love your neighbor)
• Do not mix cattle, seeds or fabrics
• Sexual relations with slaves is a sin that needs atonement
• Fruit from trees planted in the land must not be eaten until the fifth year after planting
• Do not eat blood
• Do not practice divination
• Do not round off the sideburns or harm the edges of your beard
• Do not mar the body with cuts or tattoos
• Do not sell your daughter into prostitution
• Keep the Sabbaths and revere the sanctuary
• Do not turn to mediums or spiritists
• Rise before the aged
• Love strangers
• Keep honest weights
b
1:8 loving what is good. These four words in English come from one in Greek. Paul became
poetic, using a word that sounds like the previous word (philagathon, compared to the previous
philoxenon). People who love what is good have more than good taste in food and music. The
word “good” inside the word here most commonly speaks of moral goodness. Church leaders
should love both strangers and goodness. While our modern use of the word “optimistic” falls
short of being a synonym, it does point to people who are generally positive and think lovely
thoughts before dark ones. Lovers of good have the attitude Paul urged on the church at
Philippi:
Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever
is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on
these things. Philippians 4:8
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Titus: Tending God’s Flock
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c
1:8 sensible. This word is only used four times in the New Testament; three in Titus (charged
to elders, older men, and homemakers) and one in the list of qualifications for overseers in 1
Timothy 3:2. It means that the leader must be of sound mind. A prudent person can be very
emotional, but will master emotions rather than be governed by them.
Paul used the “mind” part of this word to urge the Corinthians (1 Corinthians 14:20) to be
mature in their thinking regarding the use of tongues in the assembly. A negative biblical
example (and there are many) is King Uzziah (2 Chronicles 26), who demanded entrance to the
holy place in the temple and flew into a rage when some courageous priests confronted him.
Leprosy broke out on his body and he was isolated from the worship of Israel to the day of his
death.
A positive biblical example is Paul and Barnabas, who found themselves thrown in jail for
doing a kindness to a demon-possessed slave. They kept their heads in extreme conditions and
responded with worship (Acts 16:16-34).
a
1:8 just. Of around eighty appearances in the New Testament, this word usually comes into
English as just or righteous. It can mean moral in behavior, just in judgment, or merciful in
judgment. Each of those definitions is a worthy objective for church leaders.
Church leaders find themselves in a position to make moral judgments all the time. Often
those decisions are of a personal nature, but frequently their calls affect others. When do you let
love cover a sin or cover an unedifying personal habit and when do you say something? When
does someone go from needing gentle exhortation to needing harsh rebuke? When does the
personal sin of a church member cross the line from confidential rebuke to necessitating the
involvement of other brothers or even the whole church?
This is the same word used in Matthew 1:19 to describe Joseph, who restrained himself
from harsh judgment on Mary because he was this kind of man. In Colossians 4:1, Paul used the
word to challenge masters to treat their servants with “justice” and fairness.
b
1:8 devout. This word occurs 11 times in eight New Testament verses, normally of God. While
it is not the common word for holy, it is sometimes used as the New Testament equivalent of the
Old Testament word holy. For instance, both Paul and Peter (Acts 2:37; 13:35) used the same
word to quote Psalm 16:10 (LXX) as they preached the resurrection of the Holy One:
For You will not abandon my soul to Sheol;
Nor will You allow Your Holy One to undergo decay.
For a church leader, this necessitates a distinct lifestyle. This personal holiness is less a
matter of keeping a list of rules than it is standing out in contrast to the values and lifestyles of
the world.
c
1:8 self-controlled. This is not the normal word for self-control and it is used only here in the
Scriptures. The Septuagint uses the word in Exodus 9:2 of Pharaoh’s detaining the Israelites.
The emphasis is becoming a master—in this case—becoming a master of oneself.
What makes this a fitting quality in an elder is that it puts him in a position to see the needs
of others. Unselfish living leaves you with energy, attention, and other resources to invest in
others. You must learn to master your tongue, emotions and appetites before you can lead
God’s people.
d
1:9 holding fast the faithful word. The word translated “holding fast” can mean to offer help,
to cling to, or to be devoted to. The “faithful word” must be a reference to the Scriptures. Put
those words together and you see how God expects shepherds to spend their time. Elders must
commit themselves to the work of unpacking the treasure in the changeless word of God.
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Titus: Tending God’s Flock
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with the teachinga, so that he will be able both to exhort in sound doctrineb and to refute those
who contradictc.d
a
1:9 which is in accordance with the teaching. “The teaching” is doctrine. Paul believed that
there is a fixed body of belief that Christians should hold and that Christian leaders carry the role
of communicating that doctrine to the church. This doctrine is based on the faithful, written word
of God.
b
1:9 so that he will be able both to exhort in sound doctrine. When Paul told Timothy that
bishops must be “able to teach” (1 Timothy 3:2) he spoke of this action. A pastor sets priorities
correctly when he recognizes that his most important public ministry is the preaching and
teaching of God’s word. Here is the outworking of devotion to studying the Scriptures. It gives
the pastors something to say. The task of the shepherd is not to serve up a smorgasbord of
beliefs and let the sheep pick and choose.
The word “sound” means whole or healthy. It is used three times in Luke’s gospel (5:31;
7:10; 15:27) of physical wellbeing, but Paul uses the word here and several other times of
healthy theology:
and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary
to sound teaching, 1 Timothy 1:10
If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus
Christ, and with the doctrine conforming to godliness, 1 Timothy 6:3
Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ
Jesus. 2 Timothy 1:13
For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they
will accumulate for themselves teachers in accordance to their own desires, 2 Timothy 4:3
This testimony is true. For this reason reprove them severely so that they may be sound in the faith, Titus
1:13
c
1:9 and to refute those who contradict. “Refute” comes from a word that means to correct,
to expose, to convict, or to show a fault. When you love the truth you proclaim it. When you
proclaim it properly, those who do not love the truth will oppose you—often people in the
church. John Calvin said of this phrase: “The pastor ought to have two voices: one, for gathering
the sheep; and another, for warding off and driving away wolves and thieves.”
It is possible, though, to rigorously defend the truth without fits of passion. You can tear
down error without tearing down the people who promote it. While it is not always possible to be
at peace with all men, it is possible to earnestly contend for the faith without attacking those
created in the image of God. Paul spoke with Timothy about the way to instruct his detractors:
The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged,
with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading
to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil,
having been held captive by him to do his will. 2 Timothy 2:24-26
d
1:5-9 This is a parallel text to Paul’s pastoral counsel to Timothy in 1 Timothy 3:1-7. Its
instruction is certainly directed at the way church leaders may be identified, but its application
applies to every segment of the church. Note how practical are these character qualities for each
segment of the congregation:
1. Churches.
a. This should influence the way a church identifies leaders. When you are entrusting
the soul-care of your congregation to these men you need to do more than ask if
they can hold a crowd.
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Titus: Tending God’s Flock
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10
For there are many rebellious men, empty talkers and deceivers, especially those of the
circumcisiona, 11 who must be silenced because they are upsetting whole families, teaching
things they should not teach for the sake of sordid gainb. 12 One of themselves, a prophet of their
b. This should transform the way a church makes disciples. There is a goal. More than
programs that attract people we must have programs that equip people.
c. This should affect the demands you make on church leaders. If family management
is part of the ministry, church leaders should not be allowed to neglect their families
for the sake of ministry.
2. Men.
a. This helps men see that leadership has demands. Church leaders are not a board of
directors who gather and make decisions for others. Like fathers, they are
shepherds whose task is to teach, protect the flock and act in their best interests.
b. This challenges younger men to live for more than pleasure and establish a longterm vision for their own homes.
c. This shows men a pattern leading the family and the church. Passivity is not an
option for God’s kind of men.
3. Women with children.
a. This provides the standard for bringing up sons and grandsons. The help you give
your husband (or your grown children) in this area makes your home and your
church stronger.
b. Commitment to these standards sends a message to our sons and daughters that
God’s standards cross generational and gender boundaries. It communicates that
fathers, mothers and grandparents are unified in their goals.
4. Unmarried women.
a. This helps you set standards for the kind of man you should marry. Our culture has
changing standards for what makes a good mate. God does not.
b. This helps you serve under the direction of church leaders because you know that
effort has been made to identify those who—though they are sinners who are
subject to error—have the best interests of the flock in mind as they lead.
a
1:10 For there are many rebellious men, empty talkers and deceivers, especially those of
the circumcision. Note the categories of trouble-causers in the church. “Rebellious men” are
those who refuse to be under the authority of another. “Empty talkers” babble randomly. The
word “deceivers” comes from a word that means mind-seducers. Put those together for the
profile of a bad leader: someone whose opinions are rarely challenged, who finds ways to avoid
accountability, and who is skilled at manipulating people’s emotions.
The problem leaders in the churches on Crete were primarily Jewish (“of the circumcision”),
possibly puffed up because they had a superior knowledge of the Hebrew Scriptures than their
Gentile brothers. The mission of Titus was to silence these men authoritatively on behalf of
Christ’s apostle.
b
1:11 who must be silenced because they are upsetting whole families, teaching things
they should not teach for the sake of sordid gain. Paul said that these men “must be
silenced,” literally translated must have their mouths stopped. Their efforts undermined one of
the simplest units of order in God’s creation: the family.
These leaders evidently distorted biblical teaching about sharing with teachers as they found
ways to get money from individual households in the church. It could be that these babbling
rebels were among the elders, considering that Paul had just listed “not fond of sordid gain”
(verse 7) as a qualification for pastors.
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Titus: Tending God’s Flock
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own, said, “Cretans are always liars, evil beasts, lazy gluttonsa.” 13 This testimony is true. For this
reason reprove them severely so that they may be sound in the faith, 14 not paying attention to
Jewish myths and commandments of men who turn away from the truthb. 15 To the pure, all
things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their
mind and their conscience are defiledc. 16 They profess to know God, but by their deeds they
deny Him, being detestable and disobedient and worthless for any good deedd.e
a
1:12 One of themselves, a prophet of their own, said, “Cretans are always liars, evil
beasts, lazy gluttons.” This should not be used to promote ethnic prejudice. Paul was applying
a popular proverb to those who were skilled at talking people out of their money. It would be like
saying Frank Sinatra’s “New York, New York” is true when it says the city “never sleeps.” It is a
proverb rather than a promise. Paul’s point is a general one and poetically serves to tell Titus
what kinds of characters he must confront.
b
1:13-14 This testimony is true. For this reason reprove them severely so that they may
be sound in the faith, not paying attention to Jewish myths and commandments of men
who turn away from the truth. The word translated “reprove” (elengcho) can mean to expose
or to reprimand. It is the same word used in verse nine as elders are called to “refute those who
contradict.” The role of the shepherd is sometimes confrontational.
Here you see Paul’s first remedy for error. He did not jump immediately from diagnosing
error to removing the teachers from the church. The goal was correction rather than punishment,
seeking to make teachers “sound [healthy] in the faith.”
We have no examples here of these “Jewish myths” but they may have been fictitious
stories taken as authentic and applied as authoritative. For example, some people believe that
St. Joseph is the patron saint of real estate and therefore promote burying his statue in the yard
of a house that is on the market.
c
1:15 To the pure, all things are pure; but to those who are defiled and unbelieving,
nothing is pure, but both their mind and their conscience are defiled. If your mind is polluted
with false teaching, you are wearing a set of glasses that skews everything you see. The biggest
battles for doctrinal and behavioral purity happen between your ears.
d
1:16 They profess to know God, but by their deeds they deny Him, being detestable
and disobedient and worthless for any good deed. They all claim to know God, but they
promote what dishonors God. Here are three descriptions of the actions of false teachers: The
word “detestable” describes something abominable or putrid from which one turns away. The
word “disobedient” pictures someone who refuses to be persuaded. “Worthless” comes from a
word that means these people have failed the test or been disapproved. Put those behavioral
descriptions together and you see someone who is an evangelist of unbelief and sinful lifestyles.
e
1:10-16 The shepherds of God’s people have always had to do battle on two fronts. There will
always be persecution and sinful worldliness testing and tempting God’s sheep. The more
dangerous battle, however, is when the flock of God becomes infiltrated with wolves. Jesus and
Paul warned of this:
Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You
will know them by their fruits. Matthew 7:15-16
Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to
shepherd the church of God which He purchased with His own blood. I know that after my departure savage
wolves will come in among you, not sparing the flock; and from among your own selves men will arise,
speaking perverse things, to draw away the disciples after them. Acts 20:28-30
One task of church leaders, then, is to stay alert to erroneous lifestyles and teachings to
which the sheep are vulnerable. Here are some ways we can vigilantly guard our church against
false teaching and sinful lifestyles:
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2:1
But as for you, speak the things which are fitting for sound doctrinea. 2 Older men are to beb
temperatec, dignifiedd, sensiblee, sound in faithf, in loveg, in perseveranceh.i
1. Admit that we have them in our midst. This is not a cause for suspecting everyone in the
church but for discerning the times and recognizing when people are adopting attitudes
that reflect the things Paul warned Titus about. For instance, a person with annoying
habits is not nearly as dangerous as a person with a critical spirit.
2. Learn to discern bad character. A shallow analysis might miss important evidence that
sheep are being led astray or on the other extreme pursue insignificant matters. Review
the kind of men who sought to lead people astray on Crete: They were respected
enough and eloquent enough to have a popular following, but they promoted unbelief
and profited from it.
3. Respond to error without being “reactionary.” When you know someone is wrong there
are different ways to respond. While Jesus urged intolerance of evil in the churches of
Asia (Revelation 2:2, 20), we need not punch heretics in the face.
a
2:1 But as for you, speak the things which are fitting for sound doctrine. Titus was called
to church leadership, which meant that his role was to “speak.” Elders are teachers. Titus
needed to promote healthy (word also used in Titus 1:9 and 1:13) doctrine. This healthy teaching
went further than calling the church to believe the right things. That goes without saying. Paul
shows here that sound doctrine also includes holy living.
b
2:2 Older men are to be. The word translated “older men” is used only two other times in the
New Testament, once of Zacharias (father of John the Baptist, Luke 1:18) and once a selfdescription of Paul himself (Philemon 1:9). We have no age breakdown for the transition between
young and old, but such a breakdown is unnecessary. The older you get, the more these
qualities should be in you.
c
2:2 temperate. This word was used of beverages that were not mixed with wine, but pictures
people who know what things to take seriously. It certainly includes men who do not get drunk,
but the kind of older men whose counsel is valuable and godly are the kind of men who know
what is worth a serious talk.
d
2:2 dignified. This word can describe either a man or a woman. It can mean revered or august.
It has more to do with reputation than activity. Just as you might treat your nation’s flag with
respect, older men ought to have earned this kind of reputation.
e
2:2 sensible. This is a qualification for elders (1 Timothy 3:2; Titus 1:8, see my note) and has to
do with someone who can master his thoughts and emotions.
f
2:2 sound in faith. Here again is our word for healthy. This not only speaks of what a man
believes but the life he lives. The old man who is sound in faith takes God at His word and has a
reputation for it.
g
2:2 in love. The word “sound” is implied before “love.” Love is part of the DNA of a child of
God. This older man is not a grumpy old guy telling kids to get off his lawn. He has a tender
heart toward others and has actions to back it up. That is healthy love.
h
2:2 in perseverance. The word “sound” is implied before “perseverance.” This is the old man
who stands firm even when the years have been hard on him.
i
2:1-2 People who do not read the Bible might find the subject matter of this lesson surprising.
Ask your unbelieving friends if they know that the Bible gives instruction on how to be God’s
kind of old man. This teaching is practical because even if you are not and old man, half of those
who read this will one day be an old man. All of us are part of a culture that needs a standard for
what kind of old men deserve our admiration.
There are negative and positive accounts in Scripture of older men. Eli the priest, King
Solomon, and King Uzziah were men of privilege and influence who did not finish strong. Daniel,
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3
Older womena likewise are to be reverent in their behaviorb, not malicious gossipsc nor enslaved
to much winea, teaching what is goodb, 4 so that they may encourage the young womencd to love
on the other hand, endured a life of exile and persecution but endured in the faith. Paul wanted
Titus to communicate God’s standard to the church. In addition to the practical instruction for
the older men, here are some things you may miss in this text:
1. Doctrine includes behavior. Signing an orthodox doctrinal statement is not enough if
your life does not reflect the gospel.
2. Age increases responsibility. Those who have seen more trials and heartache as
believers have also seen God at work more than others. That put older people in a
position to teach.
3. Spiritual health is an enduring quality. Anyone can sin but the spiritually healthy live faith
and repentance as a lifestyle.
a
2:3 Older women. This is the feminine form of the word used in the previous verse for “older
men.” The older women in the church are a valuable resource. Paul told Timothy that the church
should provide care for certain needy widows. Those “widows indeed” who should be admired
are those who have a reputation for serving others:
A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one
man, having a reputation for good works; and if she has brought up children, if she has shown hospitality to
strangers, if she has washed the saints’ feet, if she has assisted those in distress, and if she has devoted
herself to every good work. 1 Timothy 5:9-10
Here you cannot assign a number to the adjective “older.” Just as the older men, the age is
comparative rather than quantitative. Certainly we consider women old enough to be
grandmothers as “older,” but if you are a 21-year-old Christian woman you still carry
responsibility as you relate to a 16-year-old-woman.
b
2:3 likewise are to be reverent in their behavior. The word “likewise” tells us that Paul
continued his thought about the way Titus should teach “sound doctrine.” The word “reverent”
comes from an adjective meaning priest-like. To get this reputation you have to treat serving
others like it is your vocation. While this precise word is not used elsewhere in the New
Testament, there was one older woman who served in the temple admirably. Anna was 84 and
was described this way:
And there was a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was advanced
in years and had lived with her husband seven years after her marriage, and then as a widow to the age of
eighty-four. She never left the temple, serving night and day with fastings and prayers. Luke 2:36-37
Just as the “widows indeed” in 1 Timothy, Anna’s reputation came from her acts of service.
Dorcas, raised from the dead at the hand of Peter, was another woman known for her deeds of
kindness.
Now in Joppa there was a disciple named Tabitha (which translated in Greek is called Dorcas); this woman
was abounding with deeds of kindness and charity which she continually did… and all the widows stood
beside him, weeping and showing all the tunics and garments that Dorcas used to make while she was with
them. Acts 9:36, 39
c
2:3 not malicious gossips. The two words here come from one in the original. It is stunning
that of the 38 times this noun occurs in the New Testament, nearly all of them are a direct
reference to the devil. The word means slanderer. Just as there are warnings to men to guard
against violent anger (see “quick-tempered” and “pugnacious” in Titus 1:7), the older women
might be excessively tempted to turn their anger into harsh words. Guard you tongue lest you
earn the same reputation as the devil.
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their husbandse, to love their childrenf, 5 to be sensibleg, pureh, workers at homei, kinda,
being subject to their own husbandsb, so that the word of God will not be dishonoredc.d
a
2:3 nor enslaved to much wine. Just as Paul urged the church at Ephesus to be filled with the
Spirit rather than wine, here he points out the inconsistency of older women leading while
enslaved to substance abuse.
b
2:3 teaching what is good. Everyone teaches. You teach by what you do and say. You teach
by what you do not do and say. The call here is to be “teaching what is good.” This phrase
comes from one compound word and the “good” part of it means moral goodness. Gospelcentered teaching invites others to find joy in a life that is good. Age and godliness equip a
woman to teach what that goodness looks like in the home.
c
2:4 so that they may encourage the young women. The word “encourage” is actually the
verb form of the word translated “sensible” in verse two and five of this chapter. Your role here,
older women, is to challenge the thinking—to talk sense into—the younger women. What follows
are seven things the older women should be teaching the younger women.
d
2:3-4 The challenges for the older women of the church:
1. You need to embrace the responsibility that comes with age. Character and spiritual
growth will mature with you, but expectations are higher for a woman of your age. Aging
gracefully includes the blessing of stepping up rather than the uneasy conscience that
comes from stepping back.
2. You recognize the importance of the words you use. You not only refrain from critical
speech, you set out to be an encourager.
3. You see the younger women of the church as your mission. You will never lack life
purpose when you catch this vision.
e
2:4 to love their husbands. This phrase is translated from one word. The older women need to
call the younger women to be husband-lovers. That command might seem a little unnecessary
until you listen to conversation among some married women who think a female gathering is a
good place to engage in husband-bashing. While the “love” part of this word is not the same as
the self-sacrificing agape love commanded of husbands, it is a love that is more than a feeling. A
husband-lover does more than feel affection for her man. She does loving things for him.
f
2:4 to love their children. In a day when having children is seen by many as optional for
married people, these words might appear out-of-date. But having children after getting married
is not only timeless because of biology, it is timeless because the family is God’s idea.
This phrase, like the previous one, is translated from one word. Husband-lovers must also
be children-lovers. Certainly this is more than learning to enjoy babies. Children-lovers see the
importance of training their own children rather than delegating the task to others.
g
2:5 to be sensible. This is about being a good steward of the thought life. The word was just
used in verse 2 regarding the older men (see my note on Titus 1:8). Young women must also flee
the feelings-based existence and manage their thoughts and emotions.
h
2:5 pure. The word translated “pure” usually refers to innocence. A young woman who is pure
may have the wisdom to know what happens on the streets but she also has the wisdom to
avoid becoming and expert on what happens on the streets. Note the other ways the word is
translated in the New Testament (emphasis added):
For behold what earnestness this very thing, this godly sorrow, has produced in you: what vindication of
yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In everything you
demonstrated yourselves to be innocent in the matter. 2 Corinthians 7:11
For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might
present you as a pure virgin. 2 Corinthians 11:12
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Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever
is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on
these things. Philippians 4:8
Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep
yourself free from sin. 1 Timothy 5:22
But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits,
unwavering, without hypocrisy. James 3:17
as they observe your chaste and respectful behavior. 1 Peter 3:2
And everyone who has this hope fixed on Him purifies himself, just as He is pure. 1 John 3:3
i
2:5 workers at home. The one word translated “workers at home” means house managers.
Some insist that this forbids a wife from bringing in outside income. While such choices can
make family life difficult, there is more in view here than where you get your money. There is an
overall biblical assumption that wives and mothers should expend the bulk of their energies to
those things that build the home:
She considers a field and buys it;
From her earnings she plants a vineyard. Proverbs 31:16
She looks well to the ways of her household,
And does not eat the bread of idleness. Proverbs 31:27
The older women should teach by example the priceless priority homemaking and the family
should take over other vocational interests. Note a similar challenge in another pastoral letter:
Therefore, I want younger widows to get married, bear children, keep house, and give the enemy no
occasion for reproach; for some have already turned aside to follow Satan. 1 Timothy 5:14-15
a
2:5 kind. This word simply means good. The older women should live in such a way that this is
the reputation the younger women covet. You get that reputation by doing what is good.
b
2:5 being subject to their own husbands. The word translated “being subject” means placing
under. The picture is order rather than slavery as you can see in any well-run military or other
organization. It is important to see here that women are not subject to all men. They are only
under the authority of their own husbands.
Current Christian culture mirrors the world’s disgust at such statements. Egalitarians (as
opposed to complementarians) who say they believe the Bible blush at texts like this because
the texts so clearly call wives to follow their husbands. Rather than a sign that a woman is
inferior, marital submission is a position of strength. God ordained order in His creation,
including the government, the church and the family. Many of the most influential, people in
world history (including Ruth, Esther, Joseph, Daniel, and Paul) exerted their greatest influence
while working under authority.
c
2:5 so that the word of God will not be dishonored. The word translated “dishonored” is the
source of our word blaspheme. Changing culture does not change the authority of timeless texts
like this. It is not the public that speaks evil of God’s word but the Christians who think these
commands are optional. God’s word is maligned when Christian homes fail to reflect God’s
design. Some Christians think they have a better idea than God regarding the way a family ought
to operate.
d
2:4-5 The challenges of this text for the younger women in the church:
1. Do what is loving for your husband. Even when you do not feel love you must do the
loving thing.
2. Do what is loving for your children. Children need both parents, but investing large
amounts of “mommy time” communicates what you value.
3. Seek to live wisely. Learn to be a thinker.
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6
Likewise urge the young mena to be sensibleb; 7 in all things show yourself to be an example of
good deedsc, with purity in doctrined, dignifiede, 8 sound in speech which is beyond reproachf, so
that the opponent will be put to shame, having nothing bad to say about usg.a
4. Seek to live in purity. Value avoiding sin over knowing all about it.
5. Develop a strong domestic work ethic. Homemaking should be honored among the
people of God.
6. Focus service toward others. Do what is good.
7. Respect your husband. Whether he deserves respect or not, his position deserves
honor.
a
2:6 Likewise urge the young men. There is no age listed here, but the word translated “young
men” is used of those who were no longer children. Hebrew culture would have put this
responsibility on young men who were 12 or 13.
b
2:6 to be sensible. This is a good translation of a verb that is used of being sane (Mark 5:15;
Luke 8:35; 2 Corinthians 5:13) and thinking clearly (Romans 12:3; 1 Peter 4:7). Paul used the
adjectival form of this word to describe the way to elders (1:8), older men (2:2), and the younger
women (2:5) should conduct themselves. This is an especially fitting challenge to young men
who are prone to pour all their manly energy into matters that deter them from noble deeds.
c
2:7 in all things show yourself to be an example of good deeds. Paul turns personal here in
the letter. A surface reading might make you think that the only challenge for the young men was
to be “sensible.” Most likely Paul considered Titus among the “young men” and, therefore,
“sensible” was only one of five qualities necessary in the young men of the church.
See here the second great commandment in view. Good deeds are ultimately done before
the eyes of God but their object is people made in the image of God. Matthew records Jesus’
comparison of good works (same words) to a shining light and John has Jesus describing His
good works (same words) as what prompted death threats:
Let your light shine before men in such a way that they may see your good works, and glorify your Father
who is in heaven. Matthew 5:16
Jesus answered them, “I showed you many good works from the Father; for which of them are you stoning
Me?” John 10:32
d
2:7 with purity in doctrine. The word translated “purity” is used only here in the New
Testament and is hard to find anywhere outside the New Testament. It has a negative prefix and
could be translated incorruptible. So then, beyond the picture of doctrine that is “pure,” Paul
may have called the young men to develop such a confidence in their theological position that it
cannot be corrupted.
e
2:7 dignified. A related word appears in the list of challenges for the older men (2:2). The
young men should guard their reputation from the charge of disrespect. This calls young men to
avoid the temptation to fit in with the party crowd.
f
2:8 sound in speech which is beyond reproach. Here again is the word “sound,” which
means healthy. Healthy words, like a healthy meal, are hard to criticize because they benefit
those who take them in. The writer of Proverbs gave this same word picture:
The lips of the righteous feed many,
But fools die for lack of understanding. Proverbs 10:21
g
2:8 so that the opponent will be put to shame, having nothing bad to say about us. On one
hand some might look at this as pressure to stay away from the public eye so people will not see
their faults. But this is better than that. Rather than hiding what you are, the pressure is to live in
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9
Urge bondslaves to be subject to their own masters in everythingb, to be well-pleasingc, not
argumentativea, 10 not pilferingb, but showing all good faithc so that they will adorn the doctrine
of God our Savior in every respectd.e
such a way that you never have to be ashamed at the words coming out of your mouth. In this
case, the only way your enemies can criticize your speech is to make things up.
There is more here. Notice that this does not talk about being concerned for what your
enemies say about you. It says, “having nothing bad to say about us.” The words a young man
uses are a reflection—for good or ill—on his church family.
a
2:6-8 Here is the challenge to you as a young man (or to you if you are a contributor to raising
up a young man):
1. Make reasoned decisions. Young men are notorious for living for the moment rather
than looking at a bigger picture. God’s young men are not slaves to this life stage
weakness.
2. Set a worthy example in your treatment of others. This is much more than friendliness,
because friendly people are often manipulators. Love your neighbor because you love
the God who created your neighbor in His image. Self-control over your passions begins
with a heart that puts others first.
3. Know God’s word. Make your faith your own rather than parroting what you have heard
from others.
4. Be dignified. Avoid defining yourself by your peers.
5. Train your tongue to build up others. Weigh your words and their usefulness.
b
2:9 Urge bondslaves to be subject to their own masters in everything. A bondslave is
someone who is permanently under the authority of another. Slavery was never encouraged by
the Bible, but it was an unchangeable circumstance for some. Paul urged one slave owner to
release one of his subjects (Philemon 1:10-16). In the context of unchangeable servant status,
the first priority of the slave is not to rebel but to “be subject” to their earthly authority. These
words endorse order, not slavery.
c
2:9 to be well-pleasing. This word was commonly used of those things that please God (each
of the nine New Testament uses).
Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy
sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed
to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God
is, that which is good and acceptable and perfect. Romans 12:1-2
For he who in this way serves Christ is acceptable to God and approved by men. Romans 14:18
Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him. 2 Corinthians 5:9
for you were formerly darkness, but now you are Light in the Lord; walk as children of Light (for the fruit of
the Light consists in all goodness and righteousness and truth), trying to learn what is pleasing to the Lord.
Ephesians 5:8-10
But I have received everything in full and have an abundance; I am amply supplied, having received from
Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God.
Philippians 4:18
Children, be obedient to your parents in all things, for this is well-pleasing to the Lord. Colossians 3:20
Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of
the eternal covenant, even Jesus our Lord, equip you in every good thing to do His will, working in us that
which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. Hebrews
13:20-21
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For the grace of God has appeared, bringing salvation to all menf, 12 instructing us to deny
ungodliness and worldly desires and to live sensibly, righteously and godly in the present ageg,
This does not say you can earn favor by your performance, but it does show that God has
revealed His moral will and that it honors Him to do that will. Most workers find it easier to know
what pleases God in the workplace than to do what pleases God in the workplace.
a
2:9 not argumentative. Expressing an opinion is different from arguing. The word
“argumentative” was used of those who openly opposes or contradicts authority. It is less about
dissent than it is disrespect. Someone who is argumentative values his opinion more than he
values honoring authority.
b
2:10 not pilfering. This word translated “pilfering” was used of embezzling, which was the idea
behind the sin of Ananias and Sapphira (same word, Acts 5:2-3). When you pilfer you defraud
your employer of what rightfully belongs to him or her. There are many ways people “pilfer” in
the workplace without actually stealing cash.
c
2:10 but showing all good faith. Workers should work hard to earn a reputation of
faithfulness.
d
2:10 so that they will adorn the doctrine of God our Savior in every respect. To “adorn”
(kosmeo) is to set something in order, as a person would clothe or groom themselves for a
special occasion. The word is the source of our word cosmetics. Children of God are walking
advertisements for sound doctrine.
e
2:9-10 Our culture is blessed to have ended the slave industry upon which much of our
economy once depended. Paul’s letters, though, went to many places where slaves had no
option but to remain slaves. Paul’s challenge here to Titus was not an endorsement of slavery
but an offering of hope to live a productive Christian life even if you are a slave. The modern
application is for those who work for someone else. How you represent you Savior when you are
at work:
1. Make your employer look good. Daniel and Joseph did this.
2. Show respect for your authority. Pride values exposing weakness more than it values
leaving room for the wrath of God.
3. Make worship your motivation. Your real Employer will ultimately make things right even
if your earthly employer does not.
4. Work with high standards of integrity. What you are is known best by what you do when
no one is looking.
5. Develop a reputation of faithfulness. The influence of long-term faithfulness outweighs
short-term discomfort.
f
2:11 For the grace of God has appeared, bringing salvation to all men. The word translated
“appeared” is the source of our word epiphany. The verb only occurs four times in the New
Testament and can also mean to shine. This grace is visible because it saves people from their
sins.
These words have been translated in different ways:
For the grace of God has appeared, bringing salvation for all people (English Standard Version)
For the grace of God has appeared with salvation for all people (Holman Christian Standard Bible)
For the grace of God has appeared that offers salvation to all people (New International Version)
For the grace of God that brings salvation has appeared to all men (New King James Version)
There is one minor variation (one letter) in the textual foundation for the New King James
Version that accounts for the largest difference in good translations. The main point of the verse
is this: God’s grace is publicly visible.
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13
looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ
Jesusa, 14 who gave Himself for us to redeem us from every lawless deedb, and to purify for
Himself a people for His own possession, zealous for good deedsa.
This salvation brought to “all men” does not teach universal salvation. These concluding
words of Titus 2 demonstrate that Paul and Titus preached a gospel that changes all sorts of
people. It is meant to encourage people in all kinds of situations (like slaves) that God’s grace
changes us.
g
2:12 instructing us to deny ungodliness and worldly desires and to live sensibly,
righteously and godly in the present age. What is doing the instructing here? Grace—or we
could say—the appearance of grace. When you see the grace of God in the life, for instance, of
a slave who joyfully submits to his or her master you learn something. We all live in the now age
and have not been left in the dark regarding what that should look like.
To deny ungodliness and worldly desires is to do what Peter did to Jesus (same word in
Matthew 26:70, 72). Grace calls us to disown any association with the old life and its ungodly
passions.
To live “sensibly” is to be properly self-focused. It means to use your head. This is the
adverb (sōphronōs) related to the adjective (sōphrōn) that Paul used three other times in this
letter (1:8; 2:2; 2:5)
To live “righteously” is to be other-focused. It means to behave yourself before people.
To live “godly” is to be God-focused. It means to live your life coram Deo, before the face of
God.
a
2:13 looking for the blessed hope and the appearing of the glory of our great God and
Savior, Christ Jesus. Whatever you claim as your brand of eschatology, texts like this one put
your eyes to the sky. Verse 12 spoke of the way we live in the now age as we look toward
eternity.
This “appearing” is a related word to the “appearing” in verse 11. Grace appears in this life
and we eagerly wait for the glory of Jesus to “appear” at the start of the next life. Note the
places this word is used:
Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an
end by the appearance of His coming; 2 Thessalonians 2:8
that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ, 1
Timothy 6:14
I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead,
and by His appearing and His kingdom: 2 Timothy 4:1
in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will
award to me on that day; and not only to me, but also to all who have loved His appearing. 2 Timothy 4:8
This text also properly identifies Jesus. There is a Greek grammar rule (Granville Sharp) that
applies here that sheds light on Paul’s intent. Jesus is the great God and He is also our Savior.
b
2:14 who gave Himself for us to redeem us from every lawless deed. In modern popular
use people speak of redeeming themselves out of bad situations. The history of redemption in
Scripture always starts with God. It shows God going after and rescuing His helpless people,
calling them to righteous living, and teaching them to worship. The law of Moses was never
about human performance. It began with God saying, “I am the LORD your God, who brought
you out of the land of Egypt” (Exodus 20:2). Then the ten commandments were given. Then the
system of worship was prescribed.
So here Paul said that the redemption Christ bought had a specific end in mind. Read on to
see that end.
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15
These things speak and exhort and reprove with all authority. Let no one disregard youb.c
3:1
Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good
deedd, 2 to malign no one, to be peaceable, gentle, showing every consideration for all mene.
a
2:14 and to purify for Himself a people for His own possession, zealous for good deeds.
Jesus died for your pardon, but He also died for your purity. Ephesians 2:10 shows that the work
of Jesus that brought salvation results in works:
For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so
that we would walk in them. Ephesians 2:10
b
2:15 These things speak and exhort and reprove with all authority. Let no one disregard
you. The authority of Titus was more than an endorsement from an apostle. Elders do not
possess authority in the church by virtue of their office or any anointing they may have received.
Church leaders are worthy of respect because the message they carry is God’s message.
The word translated “disregard” is only used here in the New Testament, but it pictures the
act of appraising someone and showing disrespect. Paul warned Titus to make sure he
communicated the authority of the message he taught.
c
2:11-15 This text cannot be separated in context from the previous charges to various groups
of people in the church. This is such a great end to the chapter because it sets down a standard
for living and then gives gospel hope to those called to that standard. Far from a moral lesson
that promotes performance-based righteousness, Paul’s call to the churches on Crete was
based on the work of Jesus on the cross.
When people say they are “saved” we rightly wonder, “saved from what?” Jesus died to
redeem people from sin. Where He lives there is transformation. What God’s salvation looks like
as it transforms believers:
1. It creates a proper view of self. It makes you think humbly.
2. It creates a proper view of others. It calls you to love your neighbor as yourself, which
affects the things you do as well as the things you avoid doing.
3. It creates a proper view of God. It motivates the redeemed individual to adore the
Redeemer.
4. It creates a longing to see Jesus. While the Christian life should be characterized by joy
and contentment, this sin-cursed world is an increasing reminder that you are meant to
be elsewhere.
d
3:1 Remind them to be subject to rulers, to authorities, to be obedient, to be ready for
every good deed. The “them” refers to the whole congregation, not just the slaves. So the
reputation of the church in public should be submissive (upotasso, also serving under husbands
and slave-owners, 2:5; 2:9) as well as service-oriented. “Rulers” and “authorities” are civil
leaders. Free people still need to serve under orderly authorities. When people in your
community think of your church they should picture good citizens and servants rather than those
who only show up to complain.
e
3:2 to malign no one, to be peaceable, gentle, showing every consideration for all men.
The word “malign” comes from the source of our word blaspheme (same word in Titus 2:5). A
Christian should malign “No one”. That does not mean individual rebukes are never in order, but
it does mean that critical comments about others mirror the tactics of those outside of Christ.
Instead of maligning others, the call is to live our lives for the benefit of others. For example:
• The call to be “peaceable” is a call to be “uncontentious.” The word is used in 1 Timothy
3:3 in the qualifications for an overseer. Paul’s conduct in the face of harsh treatment by
a ruler (Acts 23:1-5) illustrates the point. That kind of peaceable humility is a worthy
example for church members.
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3
For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and
pleasures, spending our life in malice and envy, hateful, hating one anothera. 4 But when the
kindness of God our Savior and His love for mankind appearedb, 5 He saved us, not on the basis
of deeds which we have done in righteousness, but according to His mercyc, by the washing of
regenerationd and renewing by the Holy Spirit, 6 whom He poured out upon us richly through
The word translated “gentle” is also on the list of pastoral qualifications (1 Timothy 3:3).
Gentle people are not weak. They simply take control of their ability to be harsh.
• To “show” is to put something on display and that display is “consideration” for all men.
“Consideration” is another word for gentleness and is on the list of the fruit of the Spirit
in Galatians 5:23.
a
3:3 For we also once were foolish ourselves, disobedient, deceived, enslaved to various
lusts and pleasures, spending our life in malice and envy, hateful, hating one another. This
summarizes the life of an unbeliever. Unbelievers have darkened and foolish hearts that give no
regard for others. They naturally rebel against any order that threatens their comfort. They do not
believe the gospel, but they do believe lies. They live for what feels good. They live in conflict
with others.
b
3:4 But when the kindness of God our Savior and His love for mankind appeared. The
word “kindness” is another from the list of the fruit of the Spirit (Galatians 5:22). Paul used two
forms of the same word as He described the kind work of God in bringing us to salvation:
•
Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the
kindness of God leads you to repentance? Romans 2:4
The words “love for mankind” come from one word in the original (philanthropia). The word
is less about the extent of God’s love for humanity than it is about the kind of character God has
that benefits those who know Him. We could render this “when… His people-love appeared.”
He is a people-loving God.
The word “appeared” is the same word that was just used in Titus 2:11 (source of our word
epiphany). Our God’s kindness appeared in the person of Jesus and the people of the Risen
King have opportunity to reflect that kindness.
c
3:5 He saved us, not on the basis of deeds which we have done in righteousness,
but according to His mercy. To illustrate this truth, imagine someone paddling a canoe
furiously to avoid being swept over a giant waterfall. Just before the edge, a rescuer dangling
from a helicopter sweeps in and grabs the canoeist. The canoeist holds tight to his rescuer.
What deeds are most noteworthy in that scenario?
The rescue from sin is about God’s character rather than our performance. Therefore, like
regeneration is the cause of faith rather than the result of it, the cause of personal salvation is a
merciful act of God.
God often reminded Israel how His mercy toward them should be reflected in their treatment
of others:
When a stranger resides with you in your land, you shall not do him wrong. The stranger who resides with
you shall be to you as the native among you, and you shall love him as yourself, for you were aliens in the
land of Egypt; I am the LORD your God. Leviticus 19:33-34
d
3:5 by the washing of regeneration. Some have taught that this is a reference to baptism.
Among those who teach this, some say that this “washing” brings the new birth (which runs
against the very thing this text teaches) and others say that it is the logical step after the new
birth. A better way to understand this washing is that it is what happens when the Spirit of God
transforms a sinner, bringing him or her from death to life and washing him or her clean.
Note some other texts that portray a new birth that comes from an act of God’s will rather
than man’s:
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Jesus Christ our Saviora, 7 so that being justified by His grace we would be made heirs according
to the hope of eternal lifeb.c 8 This is a trustworthy statementa; and concerning these things I want
But as many as received Him, to them He gave the right to become children of God, even to those who
believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of
God. John 1:12-13
Jesus answered and said to him, “Truly, truly, I say to you, unless one is born again he cannot see the
kingdom of God.” John 3:3
Nicodemus *said to Him, “How can a man be born when he is old? He cannot enter a second time into his
mother’s womb and be born, can he?” Jesus answered, “Truly, truly, I say to you, unless one is born
of water and the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and
that which is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must be born again.’ The
wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it
is going; so is everyone who is born of the Spirit.” John 3:4-8
Every good thing given and every perfect gift is from above, coming down from the Father of lights, with
whom there is no variation or shifting shadow. In the exercise of His will He brought us forth by the word of
truth, so that we would be a kind of first fruits among His creatures. James 1:17-18
Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to
be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an
inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who
are protected by the power of God through faith for a salvation ready to be revealed in the last time. 1 Peter
1:3-5
a
3:5-6 and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus
Christ our Savior. The Spirit “renews” or renovates the temples He occupies. The word
translated “poured out” is the same one Peter used when describing the Spirit’s mighty work on
Pentecost and later toward Gentiles believers:
Therefore having been exalted to the right hand of God, and having received from the Father the promise of
the Holy Spirit, He has poured forth this which you both see and hear. Acts 2:33
All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had
been poured out on the Gentiles also. Acts 10:45
b
3:7 so that being justified by His grace we would be made heirs according to the hope of
eternal life. This is the only use of the word “justified” in this letter, but Paul used it extensively
in other letters (14 times in Romans and six times in Galatians). Paul’s challenge that Jesus
poured out His Spirit based on His own character very much coincided with the truth that our
legal standing before God is also a gracious gift.
The source of hope for believers surrounded by the corruption of this world is a life that
extends beyond this one. Paul brought up the “hope of eternal life” in this closing section of the
letter just as he did at the beginning:
Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the
knowledge of the truth which is according to godliness, in the hope of eternal life, which God, who cannot
lie, promised long ages ago, Titus 1:1-2
c
3:1-7 Here Paul wanted Titus to contrast the old life with the new in his equipping of the saints
on Crete. The people of Crete did not have a reputation for modeling exemplary citizenship.
People in general find it very difficult to work joyfully under the authority of another. The
message of this letter is that the gospel both prepares people for the next world and influences
this one.
Paul used the word “appeared” twice in just a few verses (2:11 and 3:4) of the bright
epiphany of God’s grace and kindness visible in Jesus Christ. The practical application of this
truth is that Jesus not only saves His people through the appearance of this kindness, He also
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you to speak confidently, so that those who have believed God will be careful to engage in good
deedsb. These things are good and profitable for menc. 9 But avoid foolish controversies and
lives through His people in the world. The local church must not be invisible to the community.
Here are some ways our light must shine in our community:
1. We should reflect the obedience of Jesus. Obeying man’s laws is part of obeying God’s
laws.
2. We should reflect the service of Jesus. We live in a nation that stills values service.
Whether serving in public office or volunteering in our communities, our faith in Jesus
ought to overflow in visible and tangible ways.
3. We should reflect the love of Jesus. Verse three contrasts the Christian life with the
angry conflicts that naturally arise among those who have never personally seen God’s
kindness in Christ. We ought always to be asking ourselves, “What does love look like in
this situation?”
4. We should reflect the kindness of Jesus. Considering the group of people exhorted in
the last chapter, kindness is the sort of thing you show to the general public, your
spouse, your children, and your authorities. Even those who do not share your faith
should describe you using words like “kind.”
5. We should reflect the mercy of Jesus. Paul built his call to holy Christian living on the
way God delivered us. God has often not given to us as our deeds deserve, so we
should show the same heart.
6. We should reflect the hope that comes from Jesus. Peter told believers that we should
always be ready to “give an account for the hope” within us (1 Peter 3:15). That simply
means there should be an eternal purpose driving our good deeds.
a
3:8 This is a trustworthy statement. Paul used this phrase five times in the New Testament,
but only in the pastoral epistles. Each time he emphasizes a statement of truth you can count
on. Here the “trustworthy statement” is the theological point that our hope of eternal life rests on
the mercy of God rather than our performance. The other trustworthy statements point to the
mission of Jesus to save sinners, the value of desiring pastoral office, the profitability of
godliness over physical exercise, and the confidence that comes from our union with Christ:
It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save
sinners, among whom I am foremost of all. 1 Timothy 1:15
It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. 1
Timothy 3:1
…bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the
present life and also for the life to come. It is a trustworthy statement deserving full acceptance. 1 Timothy
4:8-9
It is a trustworthy statement:
For if we died with Him, we will also live with Him;
If we endure, we will also reign with Him;
If we deny Him, He also will deny us;
If we are faithless, He remains faithful, for He cannot deny Himself. 2 Timothy 2:11-13
b
3:8 and concerning these things I want you to speak confidently, so that those who
have believed God will be careful to engage in good deeds. Paul wanted Titus to “speak
confidently” (from one word meaning to affirm) about “these things” (that God’s performance
results in ours). Note that the practical result of believing correctly is living correctly.
c
3:8 These things are good and profitable for men. Paul used “these things” a second time in
this verse, pointing to the practical benefit of the good theology. The word translated “good”
(kalos) can mean beautiful, but here it speaks of a moral quality. The word “profitable” is only
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genealogies and strife and disputes about the Law, for they are unprofitable and worthlessa.
10
Reject a factious man after a first and second warningb, 11 knowing that such a man
is perverted and is sinning, being self-condemnedc.d
12
When I send Artemas or Tychicus to you, make every effort to come to me at Nicopolis, for I
have decided to spend the winter theree. 13 Diligently help Zenas the lawyer and Apollos on their
used in the pastoral epistles (1 Timothy 4:8; 2 Timothy 3:16), speaking of the benefits of living
out good theology.
a
3:9 But avoid foolish controversies and genealogies and strife and disputes about the
Law, for they are unprofitable and worthless. This is the contrast to godly living. People who
fail to identify with the completed work of Jesus get caught up in debates over lesser matters.
On Crete there may have been people whom Paul urged Titus to “avoid” (to stand around or to
shun) because they spent their energy arguing about matters that contributed nothing to the
growth of believers. This is why Jesus turned His conversation with the woman at the well from
ethnicity and geography to His own mission.
Paul told Timothy to step around a similar set of distractions:
But avoid worldly and empty chatter, for it will lead to further ungodliness, and their talk will spread
like gangrene. Among them are Hymenaeus and Philetus, men who have gone astray from the truth saying
that the resurrection has already taken place, and they upset the faith of some. 2 Timothy 2:16-18
b
3:10 Reject a factious man after a first and second warning. The source of the word
“factious” is the source of our word heretic. Because this is the only time the word is used in the
New Testament, we have to depend on context to help us understand its meaning. The “factious
man” in this context is the person who expended much energy on matters surrounding the law
of Moses rather than gospel matters that are the ultimate purpose of the law.
Note the patience Paul called for. Even for heretics, merciful treatment is in order, but after
sufficient warning the person in error is to be “rejected” (to dismiss or to refuse). This may refer
to those who disrupt a public assembly or to those who have been personally rebuked for their
error. Paul used the same word in a similar challenge to Pastor Timothy as well:
But refuse foolish and ignorant speculations, knowing that they produce quarrels. 2 Timothy 2:23
c
3:11 knowing that such a man is perverted and is sinning, being self-condemned. The
word “perverted” simply means twisted. The sinful heretic brings trouble on himself.
d
3:8-11 Many Christian churches and fellowships through the centuries have fallen into error,
but the slide has typically been gradual. Teachers gain prominence because people like their
personalities or their methods. Popular teachers can make bad theology popular. That is why
doctrinal standards are so important. Churches really are influenced by what they affirm and by
what they deny. How we can guard the church from slipping into error:
1. Affirm gospel-centered teaching and teachers.
2. Affirm a culture of good works in the church.
3. Reject teaching that places primary emphasis on secondary concerns.
4. Reject those who teach with a private agenda.
e
3:12 When I send Artemas or Tychicus to you, make every effort to come to me at
Nicopolis, for I have decided to spend the winter there. Paul planned to send two men to
serve in Crete so Titus and two other companions could come and meet with him. The journey
from the western tip of Crete to Nicopolis would have been around 300 nautical miles, a journey
of three or four days with favorable winds.
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way so that nothing is lacking for thema. 14 Our people must also learn to engage in good deeds
to meet pressing needs, so that they will not be unfruitfulb.
15
All who are with me greet you. Greet those who love us in the faith.
Grace be with you alla.b
Artemas is only mentioned here in the Bible, but he must have had the skills and character
needed on Crete. Tradition says he was one of the original 70 disciples Jesus sent out and that
he eventually became the bishop of Lystra.
Tychicus had seen Paul in some dangerous circumstances. He was from Asia and had
accompanied Paul to Jerusalem before the apostle was arrested:
And he was accompanied by Sopater of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of
the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. Acts 20:4
Paul sent Tychicus to relieve both Timothy in Ephesus and Titus on Crete:
But that you also may know about my circumstances, how I am doing, Tychicus, the beloved brother and
faithful minister in the Lord, will make everything known to you. Ephesians 6:21
Only Luke is with me. Pick up Mark and bring him with you, for he is useful to me for service. But Tychicus I
have sent to Ephesus. 2 Timothy 4:11-12
He served Paul while Paul was in prison and acted along with Onesimus, the former slave,
as a messenger to the church at Colosse:
As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord,
will bring you information. For I have sent him to you for this very purpose, that you may know about our
circumstances and that he may encourage your hearts; and with him Onesimus, our faithful and beloved
brother, who is one of your number. They will inform you about the whole situation here. Colossians 4:7-9
Nicopolis (Greece) was a suitable place to spend the winter. Average low temperatures in
the winter months are in the 40’s and highs in the 50’s.
a
3:13 Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking
for them. Here were two people connected to the churches on Crete who had abilities useful in
Paul’s work. Paul told Titus to “diligently” (intensely, eagerly, with haste) “help” (to send ahead)
these gifted men join him. The end Paul had in mind for Zenas and Apollos was “so that nothing
is lacking,” meaning someone needed to work through the details in sending these men so that
all the proverbial ducks were in a row for their journey.
Zenas is only mentioned here in the New Testament. The word “lawyer,” in a Jewish context
(every other New Testament use), always referred to those steeped in the law of Moses. Here on
Crete, however, it likely referred to Roman law. It is possible that Paul’s conflicts in Greece
required the legal expertise of Zenas.
Apollos was the silver-tongued preacher and former disciple of John the Baptist who got his
theology straightened out when he met Priscilla and Aquila at Ephesus (Acts 18:24-28). Mighty in
the Scriptures, Apollos was particularly useful in discipling believing Jews.
b
3:14 Our people must also learn to engage in good deeds to meet pressing needs, so that
they will not be unfruitful. Church programs are necessary, but the deeds described here are
hard to program. The words that translate into “pressing needs,” an adjective and a noun, both
point to situations where the aid of other people is a must. Fruitful service is a learned skill. The
pastoral role of Titus was to teach the flock to see and to serve when needs arise.
The word “unfruitful” is used literally of barren land or trees (Matthew 13:22; Mark 4:19) and
figuratively of unproductive thinking or service (1 Corinthians 14:14; Ephesians 5:11; 2 Peter 1:8).
So then the fruit that comes from identifying with this flock is identifying and meeting needs.
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©Providence Reformed Baptist Church, 23 West Eau Claire Street, Rice Lake, Wisconsin, 54868 – http://www.providencewi.org – 715.234.1966
Permissions: You are permitted and encouraged to reproduce and distribute this material in any format provided that you do not alter the wording in any way
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Scripture quotations taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman
Foundation. Used by permission.
a
3:15 All who are with me greet you. Greet those who love us in the faith. Grace be with
you all. A common mission united these believers who were diverse in geography, personality
and economic status. The disdain of the world drove the saints to each other.
b
3:12-15 Paul was not a lone ranger. He organized team ministry and one-on-one discipleship.
Mentoring is a vital part of gospel ministry that insures the work will continue long after strong
leaders fade from the picture. But what does it look like to serve on such a team?
It starts with seeing the product of changed lives. The Lord Jesus said, “My Father is
glorified by this, that you bear much fruit, and so prove to be My disciples” (John 15:8).
Fruitfulness is so vital for believers because it is the external means of seeing the hidden matters
of the heart. Here at the end of his letter, Paul challenged Titus and the team of believers on
Crete to take some practical ministry steps for the benefit of others. He gave what I would say
are some of the steps toward serving on a fruitful team:
1. Develop a willingness to serve where others send you. Artemas, Tychicus, Zenas,
Apollos, Timothy, and Titus each worked under the direction of the apostle. Servants are
not people without ideas. Servants are humble enough to acknowledge that it is more
important for the common good to work under authority than it is to get your way.
2. Develop a willingness to give so that others may go. Even if you do not have the gifting
or abilities to serve in a task you can make the mission possible for those who do.
3. Develop a willingness to work for the benefit of others. There is no place for selfish,
isolated living in the body of Christ. The “one another’s” of the New Testament attest to
the essential need to live other-focused lives.
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