A Study of the Book of Titus

Sermon # 1 

“Standing For the Truth”

Titus 1:1-16 

       Paul’s letters to Timothy and Titus have been generally called the “Pastoral Epistles.” Of the thirteen letters that Paul penned, these are regarded as the last he wrote.  

Identifying God’s People (1:1-5)

       Paul introduces himself in verse one as “Paul, a bondservant of God and an apostle of Jesus Christ…”

       Paul says that he is the “bondservant of God” though the word (doulos) is often translated merely as servant it really means “slave” and refers to one who has completely surrendered themselves to the will and authority of another.

       Paul next says that he is “an apostle of Jesus Christ” and the order in which he writes this gives us a clue to his greatness as a follower of Christ. He sees himself, first, as a slave, total surrendered to the will of the Lord and then he was “an apostle” (a sent one) carrying out the commission given to him by his LORD.  

       In second half of verse one and in verse two Paul gives three qualities that are to characterize the lives of Christians, “according to the faith of God’s elect and the acknowledgment of the truth which accords with godliness, (2) in hope of eternal life which God, who cannot lie, promised before time began.” So how do we identify the People of God? First, they are to be people of faith; second, people of knowledge; and third they are to be people of hope.

       The “faith of God’s elect” (v. 1) that Paul speaks of people who have by faith accepted the gracious invitation of God and realize that they have been chosen by God completely apart form any sense of worth and as such are completely dependent upon his grace.

The “knowledge of the truth” means first of all that they have their facts (theology) right about the truth of God. But the “knowledge of the truth” spoken of is more than just knowing a set of facts, it implies a personal relationship with the truth. Truth must transform the way we live. Proper belief must lead to practical behavior. Paul goes on to say that this knowledge of the truth lead to godliness.

       When Paul says “in hope of eternal life” – hope here is not some nebulous wishing for something to happen, just hoping it will come true. “Hope” (eipis) here refers to the confident expectation. It is a confident expectation because it rests firmly on the promise of God who not only does not lie, but because of his character cannot lie.  

(Numbers 23:19)

“God is not a man, that He should lie, Nor a son of man, that He should repent. Has He said, and will He not do? 

(Hebrews 6:18)

“that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.^”      

In verse three we are told that God’s method of making his message know is through preaching,  “but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior”  

In Romans 10:14-15 Paul further explains when he says, “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? (15) And how shall they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!?”

       Verse four designates the recipient of this letter as another young preacher by the name of Titus (which means protected). “To Titus, a true son in our common faith: Grace, mercy, and peace from God the Father and 1 the Lord Jesus Christ our Savior.”

Titus is evidently a convert of the ministry of the Apostle Paul he calls him “my true son” (1:4). He was also a companion of Paul. When Paul left Antioch for Jerusalem (Acts 15:1) to discuss what was to be expected of Gentile followers he took Titus with him (Gal 2:1) as an example of true believer, yet without circumcision. It also appears that Titus worked with Paul at Ephesus during his third missionary journey. From there Paul sent him to Corinth where he helped with the work of the collection for the poor saints of Jerusalem (2 Cor 2:12-13, 7:5-6, 8:6). 

      In verse five sets out Titus’ new assignment, “For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you.”

       Crete is a large island (160 miles long and 35 miles wide) located in the Mediter-ranean Sea southeast of Greece.  It was the home of the ancient Minoan civilization.

However as their civilization had deteriorated the Cretans had developed a reputation (dealt with in verse 12) as a crude, untrust-worthy, drunken people who would do anything for money.  

       The main task give to Titus was to put things in order in the churches, including the selection of elders to oversee and care for the welfare of the church.  

Overseeing God’s People (1:6-9)

       Although there is a switch in the text from Titus being told to select elders (presuteros) in each city (v. 6) to the qualifications of an overseer (episkopos) (v. 7) it is clear that the Apostle is still talking about the same office of pastor.  

       In verses six through nine we are given the qualifications of an Elder. The qualifi-ications listed here are almost identical to the list that we studied in 1Timothy 3:1-7.  The list of qualifications for leaders given here in the first chapter of Titus seems to fall into four categories.

       (1) General Qualifications (v. 6a) “… if a man is blameless…”

       The word “blameless” needs careful examination for it appears twice in the text (v. 6a, 7) and explains Paul’s expectation with regards to general qualification for leaders. The word “blameless” obviously can not mean “sinless” or no one would be qualified for leadership. The Greek word used here (anenkletos) is a technical term meaning “not chargeable with some offense.” A “blameless” person as Paul uses the word is someone whom others have no obvious reason to accuse as living inconsistently with the demands of faith. “Blameless” here means one whose life is characterized by integrity.

(2) Domestic Qualifications (6b)

       He is to be blameless - in regard to his marriage “… the husband of one wife….” or literally a “one woman man.” We will have dealt with this qualification in our study of 1 Timothy so I get refresh our memories here. There are four major position on the meaning of the requirement “husband of one wife.” They are (1) that this requires all pastors to be married, (2) this requirement prohibits polygamy, (3) this requirement prohibits a second marriage for a pastor regardless of reason, whether because of death or divorce, (4) it is a positive requirement of faithful-ness in marriage.

       He is also to be blameless -in regard to his children – “… having faithful children not accused of ?dissipation or insubordination.”

There are two issues that we need to understand here, the meaning of the designation “faithful children” and the length of time that church leaders are held accountable for the behavior of their children. 

       Since the word “faithful” comes from (pistos) which can mean either faithful or believing, is Paul saying that pastors should have children that are believers or who are faithful? It seems that the later is most likely, they must be not be wild and out of control.

       As to how long these elders to be held responsible for the actions of their children. We need to note that the word translated children (tekna) generally relates to children in the home still under their parent’s authority.

       As Stuart Briscoe notes “the interesting things about these general qualifications is that they are not all that special. In other words, it seems …that they general qualifications Paul outlines here are characteristics that can reasonably be expected of any one who professes to be a follower of Jesus Christ.” [1]

       (3). Personal Qualifications (7-8)

“For a bishop must be blameless, as a steward of God…”

       Those who would be candidates for the pastoral office should give visible evidence in their behavior that they are indeed born again, and that this new birth has led to a new life, that their passions are under control and that the fruits of the Spirit are in evidence. The personal qualifications can be divided into negative and positive.

First, there are Five Vices to Avoid (v. 7b). They relate to five areas of strong temptation;

Pride - “not self willed” or arrogant

Temper -“not …quick-tempered” in general it is describing the man who has a “short fuse.”

       Drink - “not given to wine”

       Power - “ not … violent”

       Money-“not …greedy for money” 

       Secondly, there are Six Virtues to Emulate (v. 8)

Hospitality - “but hospitable” “a lover of what is good,

Sensible - “sober-minded”       

Upright - “just”

Devout - “holy”

Disciplined - “self-controlled” ?

       What Paul is saying in his list of vices and virtues is that, there are some people whose lives are not under control, who are violent in outlook, violent in attitude and who may be violent verbally and in their actions.

These persons who do not have control of their lives and personalities are not really suited for leadership in the Church.  

       (4). Doctrinal Qualifications (9)

“holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.”

       Most of us were born into a culture in which the Bible was at least respected if not believed and practiced. The same can not be said for our culture today in America. Almost no one asks today whether a belief is true, the compelling for today is, “is this meaningful to me!” We have gone down the slippery slope from everyone has the right to his own opinion to the absurd notion that every option is equally valid. Spiritually is today seen as a private matter, beliefs are accepted or rejected as is suits ones own fancy. It is to such climate that the apostle Peter tells us to be “be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.”  (1 Peter 3:15). 

Protecting God’s People (1:10-16)       

The Portrait of the False Teachers  (v. 10). “For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision.”

       They are characterized as insubordinate or rebellious, idle or empty talkers, and deceivers.  

       The Practices of the False Teachers (vv. 11-12) “whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain. (12) One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.”

In verse twelve Paul is qoting a line from Epimenides (6^th-5^th century B.C.) who was held in honor in Crete as a poet and a prophet.

       These teachers are “teaching things they ought not.” False teachers are characterized by either misusing the Bible (taking verses out of context and misapplying them) or adding to what the Bible says (in the addition of legalist rules and regulations) or taking away from it (by denying the truths found there).  These things they do for one primary motivation, financial gain.  

       The Rebuke of the False Teachers (vv. 13-16) “This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, (14) not giving heed to Jewish fables and commandments of men who turn from the truth. (15) To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled. (16) They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.”