Author: preacherpollard

Good Works And God’s Work (3:1-15)

Neal Pollard

As he draws to the close of this short letter, he tightens his focus on “works.” He will use the word, ἔργον (ERGON; from which we get our word “ergonomics”), half of the total number of times it is found in the letter in this final chapter (1,5,8,14). Three times, it refers to the words God wants us to do. The other time, it refers to the work He did in demonstrating His mercy toward us. His indispensable work does not nullify our need to work, but neither do our works become the basis of our salvation (5). Let us notice what Paul says.

Be Ready For Good Works (1-7). What kind of works are we to be ready for? One such work is submission, and if you are in a relationship where God tells you to submit you can attest to what strenuous work that can at times be. The rulers and authorities might be secular or spiritual, but the call to engage in those good deeds is the same (1). Another such work is sociability. This is accomplished both negatively (speaking evil of no one and avoiding quarreling)(2) and positively (being gentle and showing perfect courtesy to all people)(2). Another such work is self-awareness, remembering the sinful place we come from (3) and the goodness and lovingkindness of God that rescued us from ourselves (3-6). Through this, we can focus on the inheritance we stand to gain as we follow up our readiness with engagement and devotion to good works.

Engage In Good Works (8-11). Paul gives the who as “those who have believed in God” (8), the why as “these things are excellent and profitable” (8), and the how as “avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless” (9-10). The antithesis of those engaged in good works are those who, guilty of these sins in especially verse nine, stir up division (10) and are warped and sinful and self-condemned (11). It’s not much of a choice, is it? Be found doing good works or be found destroying God’s work! 

Be Devoted To Good Works (12-15). Actually, Paul repeats the phrase in verse 14 that is found in verse eight: “engage in good deeds” (NAS). The NIV and ESV prefer “devote.” Balz and Schneider say that in these two verses the word has the “meaning apply oneself to” (EDNT, 157).

While this command is for the churches on Crete, Titus was to set the pace by example by meeting Paul at Nicopolis (12) and seeing that Zenas and Apollos lack nothing on their journeys (13). The command in verse 14 seems connected to these suggestions. Note that Paul says, “And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.” Here, good works center around financial help to those spreading the gospel. We are to be stewards and managers of good works, whether it involves our giving or the giving of our lives in service to God. 

Thank God For His Good Work (5). In the midst of these admonitions, Paul reminds Titus, “But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life” (4-7). Who supplies the goodness, lovingkindness, mercy, washing, renewal, grace, inheritance, hope, and eternal life? All of that work is exclusively divine. We respond to His work by our works, specifically here submitting to baptism (5). But the power is His! 

In light of that, we can receive Paul’s final words on the matter with full assurance: “Grace be with you all.” It is the only way we will want to pursue the good works urged by Paul in this letter. All of it is made effective by God’s supreme work at Calvary and through His risen Son.

Something For Everyone (2:1-15)

Neal Pollard

When you think “sound doctrine,” your mind might go to church organization, worship, difficult but important moral issues, the distinctive nature of the church, the plan of salvation, and the like. While these would certainly be found under this large umbrella, I find it interesting how that in the “Pastoral Epistles” we find the word “sound” nine times (1 Tim. 1:10; 6:3; 2 Tim. 1:13; 4:3; Ti. 1:9,13; 2:1,2,8). The word unequivocally means “healthy.” In 1 Timothy 1:10, it is in the context of moral uprightness. In 1 Timothy 6:3, it is tied to greed and materialism. In 2 Timothy 1:13, it relates to general instruction of various kinds. In 2 Timothy 4:3, it is tied to reproving, rebuking, and exhorting relative to gospel matters. In Titus 1:9, it has to do with refuting Judaism and greed. In Titus 1:13, it has to do with addressing the immorality of Cretan-like behaviors. In Titus 2, all three instances have to do with various demographics being sound in faith, love, steadfastness, and speech. 

Have you ever known anyone who “stands” where they should on the identity and worship of the church, but whose lives give evidence of greed, materialism, intemperance, sinful anger, or some similar character flaw? Such individuals are as contrary to “sound doctrine” as the false teacher watering down the plan of salvation. Neither departure from divine instruction is healthy. 

Titus’ challenge was to help the Christian inhabitants of Crete to stand out in difficult moral circumstances (1:12). To that end, Paul encourages him to focus on six specific groups followed by a focus on the group as a whole. Notice.

Sound doctrine for older Christian men (2). Paul shares six attributes these men should have. They are qualities mature individuals should have mastered, but at all costs must exhibit. They must think seriously about life, be respectable, be even-tempered, be worthy of respect, and models of faith and love as well as perseverance. A long walk with Christ will show, and the longer we’ve walked the more clearly it should show. Ill-tempered, fearful, cold older Christian men exhibit an incongruity. They are spiritually sick. These brothers are to be encouraged to exhibit for the world the hope, confidence, and transforming power of the gospel. 

Sound doctrine for older Christian women (3-4a). Notice the kind of self-control Christian women should demonstrate. They were to have great self-control, shown in a reverent life, a righteous tongue, and a restrained appetite. But, she’s not just “playing defense,” preventing sinful habits from taking hold. She is proactive, accepting the mantle of responsibility of sharing her wisdom and discernment with the next generation. She does not have to stand in front of a classroom of women, but she is to “teach what is good” (3). 

Sound doctrine for younger Christian women (4-5). As in 1 Timothy 2:13-15, Paul gives emphasis to the integral role the Christian wife and mother must play in the home. She is to learn to live the kind of life that prevents another from “maligning the word of God” (5). How? By loving and being subject to her husband, loving her children, exercising self-control, being busy at home, and being kind. Society at large places different expectations on her, but she pursues “sound doctrine” for her life and role. 

Sound doctrine for younger Christian men (6). Paul summarizes the young man’s Christian responsibility with one, all-encompassing word. What can be the young man’s biggest battle? Controlling self! Think about the sin struggles of young men–pornography, fornication, temper, impulses, etc. One moderating governor for the Christian young man is reigning over his body and mind (1 Cor. 9:27). 

Sound doctrine for gospel preachers (7-8,15). If anything, Paul places higher expectations over Titus as a proclaimer of the Word. He represents Christ to the people. So what is his obligation? First, he is to be a general example of doing good in everything (7)! That would include matters like those directed at the first four groups. Second, his teaching was to be characterized by integrity, implying holding back nothing profitable and essential. It was to be characterized by seriousness, a word denoting this balance which “stands between caring to please nobody and endeavoring at all costs to please everybody” (Zodhiates, np). The idea is of not letting himself obstruct the hearer from seeing God. Then, it was to be characterized by sound speech. This is exercising intelligence in what is said and how it is said. Loose, thoughtless, or reckless speech will hurt the cause of Christ! The preacher will avoid being an impediment at all costs, being one who instead will “encourage and rebuke with all authority” (15). The upshot of that, according to Paul, is that none will despise (look down on) him. If they do, it will be their own fault. 

Sound doctrine for Christian slaves (9-10). These “bondservants,” roughly equivalent to employees today, were to operate from a general ethic of pleasing their boss in “everything” (9). How, specifically, did that look? Trying to please them, not talking back to them, not stealing from them, but showing themselves trustworthy in every respect (9-10). What would that do? It would preach a powerful, persuasive, and pretty sermon about the doctrine of Christ. The sound doctrine of a righteous life would underscore the truth of sound doctrine on every subject! 

Sound doctrine for “us” (11-14). Moved by our gratitude for a grace that reaches every single person, all of us are pupils of that grace. It teaches us to say no to the sins of society and live “self-controlled, upright and godly lives” (12), to wait for the realization of our hope (13), and to be holy people who are eager to do what is good (14). All the specific instructions for each sub-group leads us all, as Christians, to be described as Paul describes “all” saved “people” in these verses. 

What category do you fall into? Look closely at it and set about to work on the qualities called for. In this way, you will be obeying “sound doctrine.”

Fitness Or Unfitness (1:5-16)

Neal Pollard

As Paul gets to the heart of his correspondence, he relates why he left Titus on the island of Crete. Namely, it was to set things in order (5). That constituted several specific tasks as well as a general conduct of life. Execution of these commands spelled the difference between “sound doctrine” (8), “sound in the faith” (13), “the truth” (14), and “good works” and “those who contradict it” (8), “insubordinate” (10), “teaching for shameful gain” (11), “devoting themselves to Jewish myths and the commands of people who turn away from the truth” (14), “the defiled and unbelieving” (15), and those who “profess to know God” yet deny him by works that are “detestable, disobedient, unfit…” (16).

Fitness necessitated appointing qualified elders (5-8). As was seen in 1 Timothy 3:1-7, there are qualifications for elders (called overseers in the other context). These two lists are parallel. Each helps interpret and understand the other. But given the moral and cultural challenges in Titus’ field of work, having men of the quality as necessitated by these qualifications was vital. Think about how men like this could influence and change the culture for Christ. A community, the Cretans, renowned as “always liars, evil beasts, lazy gluttons” (12) needed Christlike role models of righteous conduct (6), godly family men (6), moral uprightness (6-7), godly temperament (7), honesty in business (7), men of chaste and holy character (8), and men knowledgeable of God’s Word (9). They would impact the community by leading congregations who faithfully served God, and they would impact the community by being ambassadors for Christ in their daily interaction with the world around them. The difference made by such men would be incredibly telling.

Fitness necessitated holding firm to the trustworthy word (9-14). Along with right character, these same men needed to have a skillful level of knowledge of the Word (9). With it, he needed to properly instruct (9) and rebuke those who contracted sound doctrine (9). Through teaching, these men needed to silence those who were damaging whole families with their improperly motivated ideas (11). They had to have the moral courage to “rebuke them sharply, that they might be sound in the faith” (13). Elders cannot depend totally on the preacher to do this work. Preachers can provide invaluable assistance, and they need to be deep students of Scripture, too (1 Tim. 4:16; 2 Tim. 2:15). Here, however, Paul lays this burden on elders, too. As those who shepherd the flock (Acts 20:28), they are those who will give an account (Heb. 13:17). 

Fitness necessitated matching profession and performance (15-16). The false teachers are unfit (16). They were hypocrites and walking contradictions. They would say one thing, but they believed and did something else. Elders and all faithful Christians must keep their lives, consciences, and works pleasing to God. They must be what they say should be done. Great damage is done when this principle is botched. 

When I was in school, they had fitness tests. When we grow up, they are called physicals. When things go wrong, they may be called stress tests. But, God’s Word, among its other contributions, is an objective measurer of spiritual fitness. It reconciles our words and our works. Claims are backed up by conduct. Paul urges Titus to start at the top. As the leadership goes, so goes the church. Men who would be elders–and Paul expected that every church would have men qualified to step up to this responsibility–set the pace! 

“In Hope Of Eternal Life” (1:1-4)

Neal Pollard

As is his custom, Paul delivers an incredibly profound and meaningful greeting at the start of this short letter to the preacher, Titus. Given the challenging nature of his work on the island of Crete, not just the work among the church but the moral problems among the culture, he needed to remember who empowered Him and why He did it. Let us notice his opening words to Titus.

The Foundation Of Hope (1). Paul starts his letter appealing to his apostleship, implying the authority of his words. Yet, the greater focus seems to be on God–his Master and Savior. In this short, four-verse salutation, he mentions a member of the Godhead an astounding seven times! He mentions God, Jesus Christ, “God our Savior,” “God the Father,” and “Christ Jesus our Savior.” He can hardly utter a word without appealing to the source of his revelation. Out of this perfect fountain flows knowledge, godliness, and hope (1-2). 

The Assurance Of Hope (2). Staying with his emphasis on the divine, Paul says this hope is so sustaining because God promised the object of hope. The assurance is that the hope is of eternal life. The assurance is that God never lies, and He promises before creation that eternal life is possible. Throughout Scripture, we are reminded that God always keeps His promise (Num. 23:19; 1 Sam. 15:29; Ezek. 24:14; 2 Tim. 2:13; Heb. 6:18; etc.). People may break their promises or fail to deliver what they say, but God’s perfect character is predicated upon His flawless integrity and unwavering ability to fulfill His word.

The Communication Of Hope (3). Incredibly, though God is the grounds of hope, He offers it through the medium of preaching. It is humbling to think that God chose to manifest His word through preaching. For those engaged in it, we understand the powerful truth that “God was well-pleased through the foolishness of the message preached to save those who believe” (1 Cor. 1:21). It is a trust or stewardship which must be handled with as much wisdom and effectiveness as the communicator can muster. This requires study, interpretation, and thought to the application and persuasion. We want everyone who hears us share the message to more firmly grip the hope God has made available through “God our Savior” and “Christ Jesus our Savior.” The “grace and peace” (4) Paul extends to Titus is something Paul will urge Titus to share with his hearers (2:11-14). 

We live in a world filled with more and more people who feel hopeless and are desperately searching for hope. You and I, as His servants and children, are charged with not keeping our hope to ourselves. Knowing the quality and reality of that hope and the power it has to help us through the worst that can happen to us in this life, we should respond like Paul, who said, ” For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel” (1 Cor. 9:16).