Titus - Part 6 (Final)

Evidenced in behavior.¹ God has called every believer to diligence in the daily walk.  The second letter of Peter lays out the need to be ever-increasing in godly qualities with a view to usefulness and fruitfulness (2 Pet. 1:5-8).  As growth occurs, changes become evident so that others begin to recognize us as “having been with Jesus” (Acts 4:13).  Spiritual growth manifests Christ in whatever sphere of life.

1. Leadership (Titus 1) – The qualifications given for elders would not come as a surprise to a Jewish community.  From the time of Egyptian slavery, men would be recognized as leaders with inherent civic and spiritual responsibilities “because they possess qualities deemed necessary for the effective fulfillment of those responsibilities…The men become elders simply because it is natural for them to do so.”²  These men would oversee transactions, judge cases, and exact penalties for offenses.  An excellent example is Job, not because he is formally recognized but demonstrated through his righteous lifestyle (Job 29:12-17; 31:1ff) and the respect given him (Job 29:7-11).³  In the same way, local assemblies are to have older men, firmly established in the Lord, who know the Bible, judge rightly, and lead by example.  Accepting less leads to error akin to Israel during the time of the judges in failing to do according to God’s standard (Judg. 17:6).  This places the onus on men to be desirous of being built up “on your most holy faith” (Jude 20) and on the assembly “to recognize those who labor among you” (1 Thess. 5:12, NKJV) as an encouragement of the work being done.

2. Assemblies (Titus 2) – From creation the Lord designed men and women for different roles with varying levels of maturity with associated decorum within those roles.  Men are seen to have leadership and overseership roles in Scripture.  Younger men have vigor that must be checked as in taming a wild horse.  Strength and passion are channeled in a proper and thereby useful direction.  Older men are characterized by wisdom—sure judgment based on length of years and knowledge of Scripture (Job 12:12).  A good example of this difference is Elihu whose anger burned within but who understood his place with older men and waited before those who were supposed to be wiser and more learned had finished (Job 32:2-7).  Women, conversely, are seen in supportive roles passing to the next generation the skills needful to maintain a home and family.

3. Personal lives (Titus 3) – As stated previously in this chapter, God has stated those things that are necessary for proper living.  Micah 6:8 gives a good summation of three primary areas of concern for relations with all people which God requires of every individual.

a.	“Do justice” – This is the minimum due to all.  No cause (save for penal action) allows a person to withhold the most basic of rights from another.  God gave clear warning to Judah of their need to turn from the sin of neglect and to act justly toward the people lest they be destroyed (Isa. 1:16-20).  No individual or group can ignore this, as demonstrated by the Corinthian assembly (1 Cor. 11:20-21, 30).
b.	“Love kindness” (“mercy”, NKJV) – Benevolence goes beyond justice and promotes the peace God’s people are called to pursue (Psa. 34:14; Rom. 12:18).  Each of us will be wronged in some fashion.  By leaving revenge for a wrong suffered in the Lord’s hands, we promote good and leave the vengeance with God (Rom. 12:17-21).
c.	“Walk humbly with your God” – The requirements placed on the child of God in relationships with others are exacting, yet the most difficult and demanding is a daily walk in humility before the Master.  Pride comes forth easily, for we are prone to err as result of the conflict between the law of God and the law in our members (Rom. 7:22-23).  A constant sacrifice of self is needful for God to have His perfect way (Rom. 12:1-2).

1 Continuing and completing the series from Part 5.
2 Timothy Mark Willis.  “Elders in Pre-Exilic Israelite Society” [Ph.D. dissertation, Harvard University, 1990], p. 162.
3 For further analysis of Old Testament elders, see David A Mappes. “The ‘Elder’ in the Old and New Testaments,” Bibliotheca Sacra Vol. 154, No. 613 (January–March 1997): pp. 81-93.

Titus - Part 5

Enabled by the Savior.¹ Jesus likened His relationship to the disciples as a vine with branches (John 15:1-8).  The branch draws its fruit-producing ability from the vine.  If there is no connection, there can be no fruit.  Likewise, Paul explained the beauty of recognizing this powerlessness and of allowing God to work His power in and through us (2 Cor. 12:9-10).

1. Proclaim the word (1:3) – God gives believers a treasure of incomparable worth meant to be shared.  Multiple times, instruction is given to bring the Scriptures to others (Mark 16:15; Acts 10:42; Col. 1:28; 2 Tim. 4:2).  Questions and protests arise within from inadequacy: What do I do?  What do I say?  Do I know enough?  Suppose I make a mistake.  Paul, considered the greatest apostle and Christian example par excellence, humbly and truthfully stated that he also was inadequate for so great a stewardship (2 Cor. 3:5a).  We must depend on the adequacy (2 Cor. 3:5-6) and strength (2 Cor. 4:7) the Lord supplies for there to be proper tribute and effectual work by means of words and wisdom which cannot be resisted or refuted (Luke 21:15).

2. Grace and peace (1:4) – The high priest’s benediction (Num. 6:24-26) stated the desire God had to bless His people (Psa. 29:11).  The God-directed instruction for the priest was acknowledging the truth that grace and peace was His to give.  He was the source. Gideon understood this aspect of His character by naming an altar “The Lord is peace” (Jehovah-shalom).  It, too, required obedience to effect peace.  Yet, peace is conditioned on satisfaction of God’s righteousness.  To the Israelite the peace offering (Lev. 3:1-17) demonstrated that God was “a benefactor to his creatures, and the giver of all good things to us.”  God, priest, and offerer joined together sharing the sacrifice and symbolizing communion through reconciliation of atonement.  God’s grace is not so conditioned.  This He freely lavishes on His people and has done so throughout history from the garments of skin given Adam and Eve (Gen. 3:21) to the call “let the one who is thirsty come; let the one who wishes take the water of life without cost” (Rev. 21:17) doing so after the counsels of His own will and in accordance with His divine nature.

3. Future hope (2:13) – From the time of the Patriarchs (Job 19:25-26), there has been an understanding and anticipation of a resurrection.  This was especially true during the final stages of Christ’s earthly ministry, as He told the twelve disciples how He would suffer, die, and be resurrected (Matt. 16:21; 17:22-23; 20:18-19), preparing them for the culmination of His mission.  On the final evening He told them plainly “Where I am going, you cannot come” (John 13:33) but in going promised to “prepare a place for you…that where I am, there you may be also” (John 14:2-3).  This has been the enduring expectation of every believer and a driving force for conduct in this world (2 Pet. 3:11, 14).  As certainly as the Lord left, He will return, and those who believe will be gathered into His presence to be with the Lord always (1 Thess. 4:13-18).  Without this certainty we are “of all men most to be pitied” (1 Cor. 15:19) for trusting folly of the greatest magnitude.

4. Abundance (3:6) – Zophar the Naamathite queries Job, “Can you discover the limits of the Almighty?” (Job 11:7).  This rhetorical question teaches the nature of God and the limitlessness of His being (Exod. 34:6-7; Rom. 11:33) saving to the utmost those who love Him (Heb. 7:25), as well as pouring out the full fury of His wrath on those condemned (1 Thess. 2:16).  According to this nature, the Father gives from His bounteous supply. Given that there is no gift higher or greater, God promised Himself to His people:

“I am your shield, your exceedingly great reward.” (Gen. 15:1, NKJV)
“I am your portion and your inheritance among the sons of Israel.” (Num. 18:20)

This is most exemplified in the Lord Jesus Christ who is the great object of faith “[i]n his abounding love and grace in his humiliation, and the greatness of his personal sacrifice for us.”²  No greater gift could be given, yet even more God bestows freely (Rom. 8:32) and richly (Eph. 2:7; 3:8) “everything pertaining to life and godliness” (2 Pet. 1:3).


¹ Continuing the series from Part 4.
² James Petigru Boyce. Abstract of Systematic Theology. 1887., Chapter 34 (Electronic format as add-on module to Online Bible Millennium Edition, 1987-2001).

Titus - Part 4

Exercised in faith.¹  The life of godliness has at its foundation a belief that “God is and that He is a rewarder of those who seek Him” (Heb. 11:6b).  A believer’s desire in his walk is to honor and please God (2 Cor. 5:9) knowing that Christ Himself will be judge (2 Cor. 5:10).  Our lives, therefore, are to be a testimony of God’s grace and how it works in men.  Paul provides elements of that faith to Titus.

1. Uniqueness (1:1) – In Romans 4 Paul sets forth the proposition that Abraham, before circumcision, was credited righteousness from God on the basis of faith, thereby becoming the father of those who would do likewise (verses 10-11).  One could say that any who had faith could be saved.  However, faith is not of ourselves but is given freely along with grace so that one might be saved (Eph. 2:8), and it so enables us to do those things which God desires (Eph. 2:10).  Only the believer is equipped to “walk by faith, not by sight” (2 Cor. 5:7) and to be assured of things hoped for and convinced of things not seen (Heb. 11:1).

2. Commonality (1:4; 3:15) – There is one faith (Eph. 4:5).  This simple statement has far-reaching implications especially in view of the American mindset that seeks to be inclusive in a pluralistic society.  For years those in this country have spoken of different faiths as equal in status and application.  This concept is faulty. If one faith is true, the others are false.  Some attempt to legitimize the equality by demonstrating all are false in some way.  Paul clearly speaks out against this concerning Christ by pointing to His physical resurrection and explaining how, if this did not happen, we have no true faith and should be greatly pitied (1 Cor. 15:12-19).  And this faith is the same for all who believe.  Paul writes that through Abraham as spiritual father the promise is guaranteed to those of the Law and of faith (Rom. 4:16).  Abraham’s spiritual offspring would be required to have the same faith to be legitimately called such, just as natural offspring must have that which demonstrates the relationship.  The family trait is “like precious faith” (2 Pet. 1:1, NKJV) evidenced by sharing in various ways: love (John 13:34-35); beliefs (Acts 2:44; 1 Tim. 3:16); goods and property (Acts 4:32); and spiritual gifts (1 Cor. 12:7) to name a few.

3. Proper footing (1:13; 2:2) – For His conclusion of the Sermon on the Mount, the Lord Jesus presented two inevitable scenarios which require decisive action by the listeners.  Either they would obey as demonstration of their faith or disobey and suffer loss (Luke 6:47-49; Matt. 7:24-27).  The key to the outcome is not the land upon which the houses were built but the foundation laid. The wise builder dug deep in order to fix on bedrock.  This principle of construction is well known, and rare is a project that has survived an improper foundation.²  By an everlasting foundation (Prov. 10:25) the believer stands firm rather than “tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Eph. 4:14).


¹ Continuing the series from Part 3.
² There are numerous examples through history of enduring buildings erected on soft ground.  Gothic architecture (12th through 16th century A.D.) reflects one solution with the combined use of flying buttresses and arches.  As a modern example, the city of Chicago is built on mud, and techniques were developed to compensate.  This does not remove from the necessity of a firm foundation, as alternate methods were required to attain a like result.

Titus - Part 3

Established in sound doctrine.¹  The basis for godliness can be found in only one place—God’s word.  The prophet says, “He has told you, O man, what is good” (Mic. 6:8a).  The proper understanding of Scripture is necessary to live the godly life.  Paul gives Titus seven areas where proper doctrine establishes our walk.

1. Acknowledgment of truth (1:1) – “Therefore I esteem right all Your precepts concerning everything, I hate every false way” (Psa. 119:128).  What was it the psalmist understood that caused such trust in the Scriptures that all other ways would be considered false?  There was a recognition that what had been given as holy writ was true, sure, and faithful.  God had given His word in various ways and portions through His chosen vessels (Heb. 1:1).  That word had been found true according to all the blessings and cursings given.  A proper discernment would establish that it was trustworthy.  The word in written form came in human form (John 1:1, 14), and in His high priestly prayer stated, “Your word is truth” (John 17:17b).  Thus, the Word made flesh agrees that the written word is true.  Moreover, it is only God’s word that is considered true.  We do not follow elaborate tales (2 Pet. 1:16) or the wrangling of men (1 Tim. 6:5).

2. Ability from adherence (1:9) – Scripture works powerfully in the life of the person who lives by it.  Before the conquest of Canaan God gave Joshua a command concerning the law that Moses had entrusted to the people (Josh. 1:8-9).  With the command came a promise of God’s enabling presence and success.  By continual study and meditation on the laws of God, we understand the mind of God.  Each believer may know His character and desires toward, and expectations of, His children.  We grow in wisdom and knowledge, and therewith comes an accompanying responsibility to correct and challenge when necessary being enabled by both Son (Luke 21:15) and Spirit (Matt. 10:19-20).  This responsibility requires diligence in study and careful consideration of Scripture.

3. Proper use in teaching (2:1) – Incumbent with ability is accuracy.  The word of God is called “the sword of the Spirit” (Eph. 6:17) and is “sharper than any two-edged sword” (Heb. 4:12).  Carelessness in word or mind-set makes us to be no more than noisome troublers (1 Cor. 13:1).  The Corinthian believers en masse were having difficulty as Paul warns the assembly that “knowledge makes arrogant, but love edifies” (1 Cor. 8:1b).  Their difficulty was understanding the freedom that is in Christ (chapters 8-11) without thoughtfulness to the need of controlling love.  The body of Christ has continual troubles with those misusing Scripture-believing Pharisees (Acts 15:5), selfish preachers (Phil. 1:17), Diotrephes (3 John 9-10).  Proper handling of “the word of truth” (2 Tim. 2:15) is not just a recommendation but a goal of highest calling and comes from the word living richly in us (Col. 3:16).

4. Governs thoughts, words, deeds (2:7-8a) – In Proverbs 2 Solomon records the results of diligently pursuing the Scriptures.  What develops in the chapter is our four-fold part stated in the opening verses: (verse 1) receive and treasure; (verse 2) listen and absorb; (verse 3) ask; and (verse 4) seek—followed by a repeating pattern (outcome – reason) each building on the previous.

a.	(Verses 5-8) The first outcome mentioned concerns a proper relationship to the Lord. We come to recognize what comprises fear of the Eternal One and caused Isaiah to declare his uncleanness before Him (Isa. 6:5).  It is knowledge of who God is, and what He has declared Himself to be.  This proclamation demonstrates the Lord’s desire to show Himself to His people.  He has all wisdom and knowledge and delights to give it for our protection.
b.	(Verses 9-19) When we have an understanding of who God is and our relationship to Him, we develop the capacity for knowing what is proper and using it correctly.  God’s abiding word works in our whole person to guard and protect from the evildoer and the one who would bring us down to destruction.
c.	(Verses 20-22) Resulting from the abiding word is the upright walk.  The good man, who fixes himself on the Lord and His precepts, will dwell securely in the company of the Lord’s people.  He will be steadfast and blameless in all his ways, knowing that the Lord will deal with those who despise His ways.

5. Adornment (2:10) – From the fall of Adam humankind has attempted to clothe themselves to hide their shame.  Physically, this was first accomplished with fig leaves (Gen. 3:7).  Spiritually, righteous acts were attempted which “are like a filthy garment” (Isa. 64:6) for “the heart is more deceitful than all else and is desperately sick” (Jer. 17:9).  Neither proved to be adequate.  In both arenas, God needed to make a suitable change of clothing.  To cover their bodies He made Adam and Eve garments of skins.  For the spirit a change is also required—garments of salvation and a robe of righteousness (Isa. 61:10).   We can understand the need for garb that covers the seen, but what about the unseen?  Why should it be necessary?  There are three reasons:

a.	God sees the inner man and demands purity (Lev. 11:44-45; Psa. 51:6).
b.	The change made to the heart will manifest itself to others in a visible way (Psa. 102).
c.	Looking to a future day, we see those who rely on the Lord Jesus will be clothed in spotless white as He confesses them before the Father (Rev. 3:5).

6. Authority (2:15) – With the phrase “Thus says the Lord” occurring over 400 times in the Old Testament, there is no question God has the first and final answer in all matters.  Paul’s second letter to Timothy attests to this by stating that all Scripture is inspired or God-breathed (3:16) which points to Him as the originator and author.  This being the case, we can agree with Grudem that “The authority of Scripture means that all the words in Scripture are God’s words in such a way that to disbelieve or disobey any word of Scripture is to disbelieve or disobey God.”²  As we have opportunity to share the Scriptures, we must speak “as one who is speaking the utterances of God…so that in all things God may be glorified” (1 Pet. 4:11).  It is His authority we rely upon “for teaching, for reproof, for correction, for training in righteousness” (1 Tim. 3:16b).  “Man, creed, and church are all subject to the authority of Scripture. God has spoken; we must submit.”³  Nothing about ourselves can claim this authority, nor can we hope to take it for ourselves by force.  It is the authority of the word of God working through us.

¹ Continuing the series from Part 2.
² Wayne Grudem.  Systematic Theology.  Leicester: Inter-Varsity Press and Grand Rapids: Zondervan Publishing House, 1994., p. 73
³ Henry C. Thiessen.  Lectures in Systematic Theology.  Grand Rapids: Wm B. Eerdmans Publishing Co., 1949, 1977, 1979., p. 63

Titus - Part 2

Main Emphasis¹

The life of godliness is practical in nature and is demonstrated in several ways with various motives.  Paul in the first epistle to Timothy noted some who sought gain through maintaining godliness or its perception (1 Tim. 6:5).  While this has certainly been accomplished throughout Christian history, it is invalid before Christ.  Rather should there be Paul’s attitude who “suffered the loss of all things” in order to gain Christ (Phil. 3:8) coupled with contentment in every circumstance (Phil. 4:11) which is the true path of gain (1 Tim. 6:6).  The remainder of this chapter looks at how the life of godliness is developed by Paul and communicated to Titus.

Exhibited by good works.  As mentioned at the outset, the idea of good works is expected of the believer.  Indeed, it is his very purpose as the Scripture states, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph. 2:10).  Paul indicates to Titus attitudes proper for accomplishing this.

1. Thoroughness (2:7) – In all things be an example of good works.  There are no shortcuts in the Christian life. Every action, every word is a lesson to others of what God desires in His children.  Moses was not allowed to cross into the land of promise because he acted rashly one time and in so doing defamed the name of the Lord (Num. 20:12).  What lessons are we teaching?  Do we know the proper example to emulate it?  Are we ever on our guard to teach the examples appropriately?

2. Zealousness (2:14) – Believers are not to be lackluster disciples.  The desire for the things of God should be as Phinehas who willingly thrust a spear through his fellow Israelite to stop sin in the camp (Num. 25:6-8).  Affection for the Lord Jesus and his purposes must transcend those of family and friend (Luke 14:26).  Not that we despise another, for we are clearly taught to love one another (1 John 4:7-12).  In the Sermon on the Mount Jesus taught clearly that we are to love our enemies (Matt. 5:44).  However, what is the greatest commandment but to love God with all the heart, soul, and mind (Matt. 22:37)?  In addition, what is the second but to love your neighbor as yourself (Matt. 22:39)?  The sequence of these defines our priority.

3. Readiness (3:1) – Preparedness is a requirement in the military.  All things must be in order so that the call to arms may be answered with a minimum of preparation.  Gideon was instructed by God to cull his army by observing how the men drank water (Judg. 7:4-5).  Those who dropped their weapons and put their heads down to drink were dismissed.  Those that brought the water to their mouths were kept.  What was the difference?  The latter were ready for action.  Likewise, Nehemiah instructed those building the wall to work with a weapon in their hands for fear of imminent attack (Neh. 4:13-18).  Disciples, as good soldiers of Christ (2 Tim. 2:3), should likewise be prepared for whatever good deed is needed, for preaching the word (2 Tim. 4:2), for defending the hope within us (1 Pet. 3:15), for Christ’s soon return (Matt. 24:44).

4. Steadfastness (3:8) – Care for good works is a constant affair.  No other person can successfully monitor them.  The responsibility is engaging in those things that the Lord has given us to do.  The race of life is long and takes much endurance (Heb. 12:1). Two of David’s mighty men can serve as illustrations—Eleazar the son of Dodo, the Ahohite (1 Sam. 23:9-10) who “struck the Philistines until his hand was weary and clung to the sword” and Shammah the son of Agee the Hararite (1 Sam. 23:11-12) who “stationed himself in the middle of the field [of lentils], defended it, and killed the Philistines.”  When the battle is long and weariness besets us, do we cling to the “sword of the Spirit” (Eph. 6:17)?  Do we set ourselves in the midst and say to the enemy, “This far and no further?”   These are what the Lord uses to gain a mighty victory.  Our aim is on Christ (Heb. 12:2) and our prize is the upward calling of God in Christ Jesus (Phil. 3:14).

5. Fruitfulness (3:14) – A tree is known by its fruit (Matt. 7:20).  Paul would have plainly understood these words of Jesus for he bore the bad fruit in his agreement of stoning Stephen and imprisoning of believers (Acts 8:1, 3).  As a Pharisee, he understood the hypocrisy that was rampant among them.  James points out the error of attempting to claim life when there is no fruit of faith (James 2:14-26).  Rather that one is dead.  The believer’s life is to bear the fruit of life given by Christ Jesus and the work of the Holy Spirit living in and through him.


¹ Continuing the series from Part 1.

Titus - Part 1

Two years ago I posted a summary of Paul's epistle to Titus from an approximate two-month study.  I have decided to give the details of that study in the form of a paper I had written as a result.  This is the first of what will be a multi-part offering.

Overview

Godliness.  The mention of the word acknowledges a standard—one established by God and according to His word.  In Christendom, when the common person thinks of godliness, a familiar mental picture is a member of the clergy who has chosen religion as a profession or to be cloistered and unsullied by the world.  They are seen set apart from the rest of mankind to be examples of what is proper, yet unattainable, for the general public.  The book of Titus gives a different picture.  In three chapters, the Holy Spirit through Paul teaches the essence of godliness for various roles and responsibilities in life—life in obedience to the gospel.  Rather than being characteristic of the lofty few, each person is accountable for exercising and promoting godliness during day-to-day involvement regardless of office or gift in Christ’s church.  As Mounce states:

There are two underlying premises to [Paul’s] approach: (1) [T]heology should affect behavior.  Christ came to “redeem us from all lawlessness and cleanse for himself a special people, a zealot for good works” (Titus 2:14).  The call to godly behavior is not works righteousness; neither is it a call to good citizenship without theological underpinning.  (2) A person’s belief and behavior are so closely related that behavior reflects belief; the fruit of the tree is a true representation of the roots of the tree; it is out of one’s heart that one speaks (Luke 6:43-45)…Therefore, there is a significant emphasis on good works as the necessary outgrowth of salvation.¹

Titus would now have Paul’s instruction and authority to inspire and establish godliness in the Cretan believers against two forces working against the gospel.

Obstacles to Success

Cretan Character (1:12-13a) Crete was the center of the Minoan maritime empire named after King Minos. The empire flourished from 2000 to 1500 BC and suddenly collapsed around 1400 BC.   The Minoans were known to the Egyptians as “Keftiu” and is similar to the Jewish “Caphtor” which Scripture indicates to be the origin of the Philistines who came to Palestine (Jer. 47:4; Amos 9:7).  The Caphtorim were originally the descendants of Ham (Gen. 10:14) who later invaded the eastern edge of the Mediterranean Sea and established five city-states—Gaza (Deut. 2:23), Gath, Ashkelon, Ashdod, and Ekron.²  Also, the Cherethites of David’s bodyguard (2 Sam. 15:18) appear to have been native-born Cretan mercenaries, later coming under judgment (Ezek. 25:16; Zeph. 2:5) with the rest of the Philistine nation.

Before the second century B.C., Cretans had gained notoriety for being adept and profuse liars such that the Greeks coined a verb κρετιζω meaning to lie and cheat.  In addition, the English word “syncretism” derives from Cretan alliances formed by the different warring tribes against a common foe (from the Greek συνκρητισμος - union of two parties against a third³).  Polybius (c.200 - after 118 B.C.) reflected the Greek view of these people when he wrote:

Cretans on account of their innate avarice live in a perpetual state of private quarrel and public feud and civil strife—you will hardly find anywhere characters more tricky and deceitful than those of Crete—money is so highly valued among them, that its possession is not only thought to be necessary, but highly creditable; and in fact greed and avarice are so native to the soil in Crete that they are the only people in the world among whom no stigma attaches to any sort of gain whatever (Polybius, 6.46, Loeb edition).⁴

He also related negotiations between a traitor and a leader that looked out only for their own interests over those of the person in danger.  No honor or obligation was assumed.

Those outside Crete were not the only detractors, however.  Near 600 BC Epimenedes of Knossos, a Cretan philosopher and later a noted wise man of Greece, gave the truth of the matter in Paul’s quotation that Cretans were “always liars, evil beasts, lazy gluttons” (Titus 1:12b).  One needs turn no further than to Hollywood to see how this lifestyle is depicted today.  In the formerly popular television series “Star Trek: Deep Space Nine” an alien race (Ferengi) was written into the show which embodied this very lifestyle.  The race had a written code of acquisition that placed profit and personal safety above all else.  Not surprisingly, this character was head of the ship’s area which operated all that is desired to please the flesh, whether easy women, intoxicating drink, or gambling.  However a person would spend money for pleasure became a vehicle to bring in a profit.  Whether ancient Crete or a fantasy television series, the testimony given is not unlike that mentioned by the apostle in his epistles to Philippi (Phil. 3:18-19) and Rome (Rom. 1:28-32).  Notice must be given that though the Cretan culture was wicked, it was not uncommon for the Roman world in Paul’s day, nor is it uncommon in this day.

False Teachers (1:10-11, 13b-16) The other major influence working against the gospel was false teaching predominantly by Jews.  Paul’s countrymen were noted for constancy in two areas of his life—conflicts and burdens.  The former were enemies of Paul seeking to destroy the work that was being established through the preaching of the gospel.  Throughout Paul’s missionary efforts Jews (especially leaders) would oppose Paul, upset the crowds, and cause rioting to halt the message.  Yet, these same people are the ones Paul had in his heart when he would ask that he might be accursed in place of his countrymen (Rom. 9:3).  The latter were those Jews who had received the Lord Jesus Christ as savior and were now thinking that continued adherence to the law was required for salvation.  Paul had to deal with these issues in both Antioch (Acts 15) and Galatia (epistle to the same).

Reason to Rejoice

Lest there be discouragement caused by the obstacles above, one need only remember there were believers on Crete when this letter was written.⁵  The gospel had gone forth and not returned void.  Where did these believers come from?  When would there have been opportunity to evangelize?  There are three possibilities.

1. On the day of Pentecost when the Holy Spirit descended there were Cretans in the crowd that heard the commotion (Acts 2:11) and later heard Peter’s message.  It is possible some were numbered among the 3,000 saved that day or having heard believed at a later date.

2. As Paul was being taken under guard to Rome the ship put into port at Fair Havens on the southern edge of Crete where they stayed for an unknown length of time (Acts 27:7-9a).  We have no record of Paul’s actions while in harbor, but there remains a possibility he interacted with Cretans while awaiting continued travel to Rome.

3. From the text Paul had undertaken a missionary effort on Crete taking Titus with him (Titus 1:5).  This was no small work on the island as signified by their co-workers Zenas the lawyer and Apollos who were evidently still on Crete at the time of Paul’s letter (Titus 3:13).  Zenas is not mentioned elsewhere, so his ministry is unknown, but his occupation suggests he was able to handle the Scriptures wisely and convincingly.  Apollos, on the other hand, was a Jew born in Alexandria, eloquent, mighty in the Scriptures, fervent in spirit, accurate in teaching, bold, and powerfully refuting Jews needing only some additional teaching from Aquila and Priscilla to round out his ministry (Acts 18:24-28).


¹ William D. Mounce.  Pastoral Epistles, Word Biblical Commentary, Volume 46.  Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker., eds.  Nashville: Thomas Nelson Publishers, 2000., p. lxxviii.
² Michael Griffiths.  Timothy and Titus.  Grand Rapids: Baker Books, 1996., p. 126.
³ Webster’s New World Dictionary, College Edition.  Cleveland and New York: The World Publishing Co., 1953-60, 1962, 1964, 1966, 1968., p. 1479.
⁴ Quoted in Griffiths, p. 139
⁵ This is inferred from the command to appoint elders (Titus 1:5) and the request to “greet those who love us in the faith” (Titus 3:15)—neither having meaning if there were none who would properly benefit from these directives.

Male Enhancement

Product promotion for goods or services to enhance the physical cross our paths almost hourly. The emotional or psychological less often. The spiritual almost never. It is easy to understand why the world around us works in this order. Image is everything. For the Christian this should be reversed. Men, you need the enhancement guaranteed to work.

Peter gives some groundwork for the Christian life:

For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. (2 Peter 1:5-8)

Notice how we are to be adding one thing onto another without slacking on the predecessor. Applied specifically to males, it looks something like this. First to younger men

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

Notice the expectations are few (really one) but focused. This is a major obstacle in the young man's life as he can easily be obsessed with the daily affairs of jobs and relationships. Passions run strong and can overflow.

Then older men are to be:

sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. (Titus 2:2)

See that self-control remains and has enhancements. This can only be brought about by the diligent work of being in the Scriptures, knowing what our Lord desires, and applying it. What does that look like?

Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, 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)

The normal Christian life takes effort. I pray men are up to the task.

Titus: The Handbook on Godliness

Paul's epistle to Titus is literally dripping with references to godliness from the first sentence onward. A simple outline of the book looks like this:

1. Spiritual Conduct of leaders

• The standard (1:5-9)
• The purpose (1:10-16)
  

2. Spiritual conduct of believers in general

• As a result of sound doctrine through the teaching of God's grace (2:1-15)
• As a result of a changed life in Christ (3:1-15)
  

Titus was left by Paul on an island with a rather debauched history. Here was a people who would rather swindle a neighbor than lend a hand. Christians are to be different than that. There are social mores that need to be upheld; evidences of growing maturity; understanding of gender roles; and above these the leadership lifestyle is to be exemplary in order to deal with the disorderly.

Notice the two reasons Paul gives for godly conduct. First mentioned is teaching. Notice the teacher--God's grace. I find this fascinating because we do not think of grace as a teacher. Grace does indeed teach us: of our sinful condition, of a righteous God, of redemption, of faith. Beyond these grace teaches the work of sanctification, which is the theological area Paul addresses through most of this epistle.

Second is the changed life. That is what we were; this is what we are. Now live like a real difference was made. If something real happened, show it.

There is one point that strikes home in the list of elder qualifications. Each of those is a facet of the normal Christian life. Every older man (and woman) should give evidence of the Lord working in him through conduct obvious to all.