Titus

TITUS.   L.H.Brough.

This is a collection of studies, Bible School notes and addresses on Titus. It pays to scroll through.

 

The heresy at Crete was chiefly Jewish, the leading disturbers were of the circumcision (1:10).  This does not mean that they stressed circumcision as was done at Galatia, but it means that they were Jewish.  The form of error was Jewish fables and commandments of men (1:14).  The foolish questions and genealogies are associated with strifes and fightings about the Law (3:9).  These teachers professed to know God and claimed a form of purity (asceticism), but in good works, real purity and practical godliness they were disapproved.

           

A reading with Burnard.

           

1:1.  `Kata pistin'.  `Kata' cannot mean simply secumdum, for the standard of Paul's apostleship was something higher than the faith of the elect.  It seems to convey the idea of purpose, see 2.Tim.1:1.   `Kat' eusebeian'. `Kata' in this clause does not convey any suggestion of purpose, but concommitance and intimate connection.

           

White takes Paul's designation of himself, a twofold designation - a servant - apostle - as marking "the antithesis between the two aspects of Paul's relationship to the Supreme: between God as known to the Fathers, and as recently manifested in the sphere of history."  It is interesting to compare 2.Tim.1:3 with this, for there he thanks God "whom I serve from my forefathers with a pure conscience." The `de' signifies `and further'.  He was a servant of God and further an apostle of Jesus Christ.

           

1:2.  1.Tim.4:8.  The promise was made before time was, in the eternal purpose of God.'  God's promise is based on a saving purpose which is eternal.  But Darby thinks the promise was given to the Son. Faith rests upon the hope of eternal life.  "The faith and the knowledge there spoken of have as their basis of action or energy the hope of eternal life." - White.

           

1:3.  "In its own."  Appropiated seasons.  "For the point is not the freedom of the Divine choice, but the `seasonableness' of the Divine Advent."   But White prefers "His own seasons," as suiting the context best.  Peake in the sense of `seasonable time'.  His word (logos) - through preaching (kerugma).  `Logos' is the substance of the revelation, `kerugma' the form of it as expressible, - White.      But Burnard thinks `kerugma' refers to the content of the message, not the act of proclaiming it.  Could it be regarded as the form of the content?  "According to the commandment," - the work was not undertaken by Paul from any will or wish of his own. - Spence.

           

1:4.  "The common faith is the sphere of their spiritual relationship" - Burnard.  It is the faith common to all Christians, the faith which is common to all, in that we all share in it.

           

1:5.  `Apelipon', - "To leave behind temporarily." - White.   

`Epidiorthose', - "That thou thyself shouldest further set in order the things that are defective" - Burnard.  White says, "It is possible that `epi' has here its original force, so as to imply that Paul had begun the correction of deficiencies in Crete and that Titus was to carry on still further."

`Ta leiponta', - "Things that are left undone." - White.  "If we may judge from this letter, Christianity was, at this time, in a very disorganized state in Crete." - White.

           

1:7. "Steward of God." - "God is emphatic, suggesting that the steward of such a Lord, should conform to the highest ideal of moral and spiritual qualifications." - White.

           

1:9.  "In the sound doctrine." R.V. - "This indicates the sphere, as it were, in which the exhortation will take place." "A firm grasp of the truth is the indispensable preparation for him who would undertake to dispel error." 

"The `antilegontes' are `cavillers' at the truth." - Burnard.

           

1:11.  Ancient writers bear testimony to the Cretans love of money.

           

1:12.  Epimenides, a Cretan, flourished about 600 B.C.   The Cretans had a bad reputation and were noted liars. `Kretizein' - "To lie."

           

1:15.  It does not mean that all things are pure in the judgment of the pure, but that all things are pure for their use. - Burnard.

           

There is, no reference to the judgment or estimation of the pure, as the proposition `to' in the A.V., would imply.  It is their use of the means and accomplishments of life that is in question. Moreover, the emphasis is not primarily on "the pure," but as in the Greek order on the "all things."  The apostle intends to say that all things which God has provided for the maintenance and enjoyment of human life are in themselves pure and will minister nothing in the shape of moral impurity to those who use them, provided their own hearts have been purified through obeying the truth." - Lilly.

Titus Chapter 2.

2:1.  "Speak," - emphasizes the importance of oral teaching." - White.

           

2:3.  "Demeanour," R.V., is better than "behaviour" A.V., which has a wide reference to conduct, in all respects and all occasions.  "Deportment," which includes a slight reference to dress, would be the best rendering. - White. 

"As becometh holiness." - The R.V. "reverent," does not seem to hit the sense, which has reference rather to the effect upon others of their decorous demeanour than to their own respect for sacred things. - Burnard.  Burnard prefers "reverend."

           

2:7.       Example is better than precept. - Burnard.

           

2:9.       "To give satisfaction.

           

2:10.     "Adorn." - "Set off and exhibited in a favourable light to the unbelieving world." -             Burnard.

           

2:11-15.  The justification of this insistence on the  universal necessity for right conduct is the all-embracing scope of the saving grace of God, which has visibly appeared as a call to repentance, a help to amendment of life and a stimulus to hope. - White.

           

2:12.  "The final cause of the Revelation in Christ is not creed' but `character'. - Burnard. 

           

2:13.  Spence renders this verse as in the R.V., while Burnard (with hesitancy) favours the R.V. and Peake's Commentary also favours the R.V.   A.T.Robertson thinks it almost certain that one person is described in 2:13.  White, Alford and Lilly decide for the R.V.Alford points out that it does not speak of the coming of the Great God, but the appearing of the Glory of the Great God.  White makes reference to such Scriptures as Matt.16:27; Mk.8:38; Rom.5:2,3.  The point is a difficult one, but I am inclined to accept the R.V.

Titus Chapter 3.

3:2.  "All meekness." - The greatest possible meekness. - White.

           

3:5.  "Not by works." - The 'ek' expresses the source.

           

"The washing." - `Loutron' may mean the water used for washing or the process itself of washing.  The R.V., laver would be `louter' - White.

           

3:6.  "All the gifts of the Holy Spirit that come through Jesus Christ, are a continuation of the Pentecostal outpouring."   Again, White says, "The finished work of Jesus Christ was the necessary pre-condition to His effusion of the Holy Spirit." - White.

           

"The co-operation of all three Persons of the Blessed Trinity in the work of grace is tersely and pregnantly expressed in this short verse." - Burnard.

           

3:7.  "Heirs." - "This marks the highest point to which man can attain in this life." - White.  "This heirship now spoken of is the final purpose of that rich outpouring of the Holy Spirit just described." - Burnard.

           

3:8-11.  "To sum up what I have been saying:  Belief in God is not a matter of theory or of speculation, but of practice; it must  be accompanied by `good works.' - White.

           

3:8.  "A faithful saying." - "Refers to the doctrinal statement contained in verses 4-7, regarded as a single concept." - White. (Also Burnard and Lilly).  "Right belief must exhibit its fruits in life." - Burnard.  "It is significant and suggestive that the apostle held that good works were almost certainly assured by a theology which gives special prominence to the free unmerited grace of God." - White.   "Maintain," "be forward in," "be foremost in the practice of." - Burnard.

           

2:10.  "Heretic." - Means one "who causes divisions," rather than "one who holds false doctrine," a meaning which the word did not connote until a later date." - Burnard.

"Factious,"  "One whose presence has a divisive influence." - Peake.  "Refuse." - Not excommunicate, but avoid.

           

A reading with Peake.   The letter has in view the internal order and correction of the Cretan churches of which they were in urgent need.  Paul writes to encourage and help Titus in his ministry and to advise him concerning order in the church, and that finally he urges Titus to meet him at Nicopolis before winter.

           

1:5-9.  A safeguard against error would be a constituted eldership consisting of men of unimpeachable character and well-equipped in the sound doctrine.  Paul saw in the presbytery a means of preserving sound doctrine as well as internal discipline in the Church.

           

1:10-16.  Paul instructs Titus how false teachers are to be dealt with.  These teachers were not necessarily members of the church, though they had a close connection with the life of the Church, their Jewish origin would give them a certain amount of connection with the church, but we must remember that they are said to be chiefly Jewish, so therefore could not have been wholly wish. 

           

The false teachers were a mirror of the character of the people themselves, they were insubordinate and had only monetary reward in view.  The substance of their teaching was Jewish legends and human commandments, which had a show of piety and fostered a kind of asceticism, but was of no value against the indulgence of the flesh.  Asceticism is a false principle, "since pure men can make a pure use of everything."  While the impure can use nothing purely.  The determining factor is the state of the heart.

           

2:1-10.  The responsibilities of various classes.  Titus must continuously emphasize the need of right conduct.  The moral fruits of the Gospel is the strongest defence.

           

2:11-15.  The doctrinal Basis.  The grace of God has in view the moral transformation of men's lives.  The largest, highest and loftiest motives are associated with Christian duties.

           

3:1.       Behaviour to those outside.

           

3:3-8.    Its Doctrinal Basis.

           

A reading with Dean Alford.

           

1:2.  Alford regards the promise as having been made in the history of the human race, the actual promise being made in time, but the Divine purpose from which that promise sprang, being fixed in eternity. 

           

1:5-9.  "According to the apostle's teaching, church government does not grow up out of the ground. - Alford.

           

The elder is God's steward, which implies that he has a responsibility to God, but the assembly is also responsible to recognize his stewardship.  Church government is from heaven.  It has been ordained of God, and is a Divine stewardship.

           

A reading with Dean Spence.

   

1:12.  "Evil beasts."  Their wild fierce nature, their ferocity, their love of cruelty.  "Idle bellies."  Their dull gluttony, their slothful sensuality.  The words are used especially of those who, by indulging their bodily appetites, become corpulent and indolent.

           

1:15.  Rom.14:20 and Matt.15:2,11.

           

2:11.  "For," gives the ground, the base upon which the practical exhortations contained in verses 1-10 rest.

           

The grace of God has appeared to all men, including slaves, none are excepted; all classes are included.   Salvation, with the transformed life that it involves, has appeared to all.  The universality of salvation has become a great governing principle of our relations to other men.  Whether slave or master, it places our lives on a new level and the Grace of God provides the greatest and loftiest motives for the basis of our conduct.  Apart from the Grace of God there is no salvation for any man, and the Grace of God makes salvation available for all men.

           

Spence says that the Greek word translated "appeared" occurs in Lk.1:79 and Acts 27:20 to express the shining of the sun. - "Like the sun on a darkened world has the Grace of God arisen with salvation in its beams."

           

2:13.  "The term `epiphany' is never applied to the Father."

           

2:14.  No greater ransom was ever given, never such a tremendous sacrifice, and the aim of this ransom was that we might be delivered from every form of lawlessness.

           

3:11.  "Subverted." - "Thoroughly perverted."  Lit., "hath been turned inside out.  "Deut. 32:20 LXX. - Spence.

           

The Grace of God first of all brings salvation and those who receive it become its pupils.  It brings a perfect deliverance to us who were under sin and then having delivered us, it instructs us.  We need salvation first, then teaching.  God's Grace teaches us in that it sets before us motives which are Divine in origin.  Grace and Glory - two great marks in the Christian life, they mark the beginning and end of Christianity.

An Exegetical Study in Titus.

           

1:1.  "Servant."  "Bondservant," R.V.  Darby and the R.V. "give," according to, (kata) the faith," but Moffatt and Lilly give "for."  Weymouth  gives, "for building up."  White, "for, or in regard to."  Burnard takes it also to convey the idea of purpose.

           

"Acknowledging." - "The knowledge" R.V.  "Full knowledge" - Lilly.

           

"After godliness."  - "According to." R.V; Darby  "That goes with," -  Moffatt.  "That makes for," - Lilly, also the 20.th Century Version.

Lilly thinks `kata' imply purpose, but Burnard says that the `kata' in this clause, does not convey any suggestion of purpose, but of concomitance and intimate connection.  Moffatt's rendering is in agreement with this.

           

1:2.  "In hope." - "On hope" - Lilly.  "The world began." - "Times eternal," R.V.  "Through preaching." - "In the message," R.V.  "Proclamation." - R.V., Darby and Souter's Lex.

           

1:3.  "Commandment." - "Instruction, command, order, authority." - Souter's Lex.

           

1:4.  "Own Son." - "True child," R.V.

           

1:5.  "Set in order."  "I put besides into a state of order."  "I put in order." Souter.  "Further set in order," Burnard.  "Finish putting things right,"  Moffatt.

           

"Wanting."  "What remained (unordered)," Darby.  "The things lacking," Young.   "Defective," Burnard.

           

1:6.  "Blameless." - "Irreproachable" (especially in private life) "blameless," Souter.  "Above reproach," Moffatt.    "Not accused." - "Not liable to charge," Moffatt.    "Riot." - "Wantonness, profligacy," Souter.   "Unruly." - "Unsubjected, unruly," Souter.    "Unsubordinate," Moffatt.

           

1:7.  "Bishop." - "Overseer."

             

"Self-willed." - "Self-satisfied, hence arrogant," Souter.

"presumptous," Moffatt.  "Not over-fond of having his own way," Weymouth.  "Self-assertive, or arrogant," White. 

"Not headstrong," Darby."Not soon angry." - "irascible," Souter.  "Not passionate," Darby.  "Hot tempered," Moffatt. "Not given to wine." - "No brawler," R.V.  "Not quarrelsome over wine," R.V.  "Not disorderly through wine," Darby.   "One in his cups; One given to much wine, an excessive drinker," Souter. "lucre." - "Fond of base gain," Souter.  "Addicted to pilfering," Moffatt.  "Not seeking gain by base means," Darby.

           

1:8.  "Hospitable." - "Friendly to foreigners, hospitable," Souter.   "A lover of good men." - "A lover of good," R.V.  "A lover of goodness," Darby, Weymouth, Moffatt.  "Sober." -"Sober-minded," R.V.  "Master of himself," Moffatt.  "Discreet," Darby.  "of sound judgment," Lilly.  "Self-restrained," Conybear and Howson.  "Soberminded, prudent," from `so' = safe and `sphren' = mind. - Souter.   "Holy." - "Holy, pious," Souter.  "Saintly," Weymouth.   "A religious man," Moffatt. "Temperate." - "Self-controlled," Souter.  "Abstermious," Moffatt.

           

1:9.  "Holding to." - "Clinging to,: Darby.  "He must hold by,"  "Faithful words." - "Sure truths," Moffatt.   "May be able." - "May be well qualified," Weymouth.  "Convince." - (a) "I reprove, rebuke, (b) "I expose, show to be guilty," Souter.

           

1:10.  "Unruly." - "Insubordinate."  "Vain talkers." - "Empty arguments," Moffatt.  The rendering "empty arguments," seems to have the support of Moulton and Milligan. "Deceivers." - "Those who deceive the minds of others.  "Mind-deceivers," Young. "Deceivers of people's minds," Darby.

           

1:11.  "Stopped." - "Muzzled, silenced," Souter.  "Subvert." - "Overthrow," R.V. "Undermine," Moffatt.  "Idle (lazy)." "Gluttons (bellies)."  "To cetanize," signify "to lie."

           

1:13.  "Sharply." - "Sharply, severely," Souter. "Turn." - "Turning themselves away," Young.  "Turn away," .V.  "Who have discarded," Moffatt.  Metaphor, "to pervert."

            "Fables." - "Idle tales, fables, fanciful stories," Souter.  "Myths," Moffatt.

           

1:16.  "Profess," - "confess."

                                    ............................................   

2:1.  "Become." - "Befit," R.V.  "What is due to,"  Moffatt.

           

2:2.  "Sober." - "Temperate," R.V.  "Sober, not intoxicated with wine," 1.Tim.3:11. "Grave." - "Grave, worthy of respect," Souter.  "Serious," Moffatt. "Temperate." - "Soberminded, prudent," Souter.

           

2:3.  "Behaviour." - "Demeanour," R.V.  Souter gives it the meaning, "demeanour, deportment  (a man's outward bearing, including gait, posture, expression of countenance, dress etc.).

           

"Holiness." - "Like those employed in sacred service," Souter.  "Proper to priests," Young.  "Who have to say to sacred things," Darby.  "Sacred persons," Young.  "Consecrated persons," Weymouth.  "Reverent," R.V; Moffatt.  "Reverend," is preferable to `reverent', for the word has reference to the effect upon others of their decorous demeanour than to their own respect for sacred things, (see Burnard, Alford etc).

           

2:4.  "Teach." - "Train," R.V.  "I make sober, I admonish, I warn," Souter.

           

2:5.  "Keepers at home." - "Workers at home,: R.V.  "Diligent in home work," Darby.  "Domestics," Moffatt, "Domesticated."

           

2:7.  "Showing." - "To hold alongside," Souter.  "Pattern - model.   "Uncorruptness." - "Freedom from taint," Souter.   "Gravity or dignified behaviour," Souter.

           

2:8.  "Not condemned." - "Uncondemned, unimpeachable," Souter.  "Ashamed." - "Turned to confusion, put to shame," Souter."Evil." - "Worthless, low, paltry," Souter.

           

2:9.  "Answering again." - "I speak or say in opposition, I contradict (oppose, resist)," Souter.  "Gainsaying," R.V.

           

2:10.  "Purloining." -"Robbing," Darby.  "Pilfering," Weymouth.  "I separate for myself, I set apart for myself, I annex, I appropiate for my own benefit, purloin, peculate," Souter.

           

2:11.  "Bringing salvation," R.V.  "Fraught or laden with salvation," Souter, Lilly.

           

 2:12.  "Teaching." - "Instructing us," R.V.  "Training us," Lilly.  "I discipline, educate, train, more severely,  I chastise," Souter. 

           

2:13.  The recent Weymouth supports the R.V. in the referring to one Person only.

           

2:14.  "Pecular." - "Of (for) one's own (special, private) possession," Souter.

                                    .......................................

           

3:1.  "Ready." - "Ready, prepared," Souter.

           

3:2.  "No brawlers." - "Not quarrelsome, peaceable (originally a military term)," Souter.   "Gentle."  "Forbearing, fair, reasonable, bent upon what is fitting, sweet reasonableness."

3:5.  "Washing." - It does not mean `laver.'

           

3:8.  "Affirm constantly." - "I assert emphatically," Souter.

           

3:9.  "Avoid."  "I surround, I stand clear of," Souter.

           

3:10.  "Heretic." - "Disposed to form sects, sectarian, factious," Souter.  "Admonition." - "Warning."  "Reject." - "Decline, refuse, object to," Souter.

           

3:11.  "Condemned of himself." - "Self-condemned," R.V.  "He is sinning and he knows it," Moffatt.

           

Kelly rejects `laver' of the R.V. - for `loutron' never means `laver', but washing or the water for washing (in the sense of bath)."  He rejects Liddell and Scott's "a bath, bathing-place," as they give not a solitary instance of such a usage.  Kelly holds that Ellicott and Alford misrepresent Liddle and Scott's Lexicon.  W.Kelly is supported by White in the Expositor's Greek Testament, and by Souter in his Lexicon, and by Burnard in the Cambridge Greek Testament.

Exposition on Titus. (Address or Bible readings).

Chapter 1.  Verses 1-4 are introductory.  Paul shows the central place that the Gospel has in the ways of God and His saving purpose.  The proclamation of the Gospel is no secondary stewardship, and because of this Paul feels that it is no light responsibility in writing to Titus, and he wishes to make Titus to appreciate the eternal importance of the Gospel dispensation. 

Paul was a servant of God, whom he had served from his forefathers, 2.Tim.1:3.  He was also an apostle of Jesus Christ, - he was such by the will of God, 2.Tim.2:1.

           

The title, `servant of God,' takes our thoughts to God's eternal purposes, while the title `apostle of Jesus Christ' takes our thoughts to the present manifestation of God's saving grace in the Gospel.  We are said to be `God's elect', this at once brings to our minds God's eternal purpose, while the words "for the faith," speak of the activity of the present dispensation.

           

We are God's elect and, because we are such, we have become believers.  Paul was sent to bring to faith the elect and to promote the faith of the elect and their knowledge of the truth.  Paul as God's steward was a guardian of the faith and the truth and, as such, he endeavoured to advance, to further and promote the faith and that God's elect may advance in their apprehension of the truth.  God's desire is that all men should be saved and come to the knowledge of the truth, for God's grace has appeared to all, but there is no faith but among God's elect.  The faith and knowledge of the truth are after (kata) godliness.  What is the meaning of `kata'?  Does it mean consistent with piety or that which is conducive to, promotive of, issues in godliness?  Possibly consistency with and pro-motive of, are both implied, but it seems that the leading idea is of that which is relative to, connected with.  Godliness is inseparably linked with faith and the knowledge of the truth.

           

God's elect were most precious to Paul, for he considered every saint in the light of God's eternal love.  Election demonstrates God's grace and magnifies our high calling and eternal security.

           

It seems to me that 2 Tim 2:10 must be considered - "Therefore I endure all things for the elect's sake: that they may also obtain the salvation which is in Christ Jesus with eternal glory."  He suffered for the elect, all that he endured was for the welfare of God's chosen ones.  Salvation is possible here seen in its full comprehensive sense.  For `knowledge of the truth,' see 1 Tim 2:4; 2 Tim 2:25; 3:7; 1 Tim 4:3.  Godliness – 1 Tim 6:3.

           

2:2.  2 Tim 1:1.  The `ep elpidi' seem to indicate that the promise of eternal life and its due manifestation is the basis of the teaching of verse 1.   Paul's commission to promote the faith of God's elect and their knowledge of the truth, both of which are so intimately linked with godliness in the lives of God's people, springs from and is based upon the hope of eternal life which is nothing less than the fulfilment of God's eternal, saving purpose.  The hope of eternal life has now been realised.  It was promised before `times eternal.'  Someone might say, "How could a promise be made to man when no man then existed?"  But we must remember that from eternity the Son was foreordained as the Saviour and Mediator.  The promise of eternal life springs from God's eternal purpose.

           

The promises given in the Old Testament are based on this eternal purpose.  The Old Testament dispensation was one of hope, and that hope was realised in the Gospel.  The advent of the Gospel was a conspicuous instance of the faithfulness of God and the veracity of His truth.

           

1:1.  "After godliness." - `kata', that which is directed to and related to godly living.

           

1:3.  "His word," is the fulfilment of the promise.  The word which was eternal and the veracity of which is guaranteed by the character of God, (who cannot lie), that word has been manifested - we have the time of its manifestation "In its (His) own times." - Then we have the form of its manifestation "In preaching," - then we have the instruments of the manifestation, the apostle and his associates.  Paul evidently felt very deeply the responsibility of his stewardship.  The form in which God's word appeared was that of a proclamation.  He is deeply impressed with the dignity and imperial nature of his stewardship.  A steward not of the Roman Emperor, dignified though that might have been, but he is a steward of the King Eternal, with a proclamation of universal import.

           

1:4.  Titus was almost certainly Paul's convert, and he had followed in the footsteps of his spiritual father.  The common faith, does not mean ordinary or cheap, but the faith we all share in common.   The first three verses show us that this faith is no ordinary thing, but Paul had spoken of the Gospel as that entrusted to him, now he tells Titus that it was the faith, father and son shared in common.

           

1:5.  One of the ends Paul had in view in writing to Titus was the establishment of internal government in the church.  To secure by the appointment of elders, men of authority, character and ability, who would be able to govern in the House of God.  Such an institution is a necessary thing for succouring and maintaining practical godliness, order and unity in the assembly.  An efficient eldership is a powerful factor in the maintenance of piety and order in assembly. The false teachers were deficient in personal godliness, they were covetous (1:11) factious (3:10). 

           

The Cretans themselves were lacking in good character, for laziness, gluttony, lying and maliciousness (1:12), drunkenness pilfering (1:8; 2:10), insubordinate and lacking in self-restraint or soberness.  These evil things were the concomitants of false teaching. The corrupt conduct of the false teachers, as well as the bad influences of their teaching upon their dupes, proved this.

           

Certain disorders evidently existed in the Cretan churches and there was a tendency to form factions.  The unruly and insubordinate natures of the Cretans made them very liable to this kind of thing.  Paul would seek to rectify these conditions by the establishment of eternal order in the churches.

           

It is evident that an eldership is not necessary for the formation of an assembly, and an assembly may exist without one.  But as an assembly increases in size and embraces people of various types it becomes more necessary to have an eldership for the maintenance of internal order.

           

The `Closed' brethren believe that the appointment of elders was by the apostles or their delegates, and that they acted as having `apostolic authority'.  I think, rather, that they acted as founders of churches.  A missionary today, labouring among heathen and having founded an assembly or a number of such, after a few years when the spiritual leaders became manifest, he would appoint such as elders, so as to invest them with more authority to lead and rule and teach.

           

Of course when, as in New Zealand, assemblies have a settled state of things, who has a right to appoint elders in the assembly?  Surely, no one.  We do not elect or appoint elders in our assembly, but we recognize those who by their life and work are truly Holy Ghost made overseers.

           

1:7.  "Self-willed." - He must not be intolerant or disregardful of the feelings and wishes of others.  While it is impossible to please all in all things, yet the overseer must seek to promote a feeling of goodwill and peace among all.  The man who is overbearing, presumptious, or arrogant in spirit and manner, is not suitable for such work.  We must not take a pride in being able to throw our weight about.

           

1:9.  Sound doctrine is the sphere or element of Christian exhortation.  The overseer must exhort and convict.  Compare with those in Nehemiah who worked with their swords girded.

           

1:11.  Not the welfare of men, but the filling of their pockets being their only concern.

           

1:15-16.  If we are inwardly pure, we shall use outward and material things purely, i.e. in a  pure way.      Not the nature of the things, but the state of our hearts will determine our use of things.

( A Bible study given at Kinohaku, Hamilton and Orini).

Chapter 2.

            2:1.  Speaking may here be almost equivalent to teaching.  Sound doctrine is not just orthodox.  A man once remarked to Spurgeon: "Those Christians are sound."  "Yes," said Spurgeon, "they are sound asleep."  "Sound" means "healthful" R.V.  It is not only `healthy' but `healthful'.  It radiates health all around.  Healthy doctrine has a healthful, healing and beneficial influence upon all who receive it.  If our doctrine is not sound, we shall soon be unsound in conduct also.  Right beliefs lead to right actions.  Good principles are productive of good practices.  What we believe determines what we are and what we shall do.  As a man thinketh, so is he.

           

Many admire the ethics of Christianity who do not desire Christian doctrine, but you will never get Christian ethics into practice without the great verities of the Christian faith.

           

Now what are some of the things which befit sound doctrine?  The following verses show us:  The aged are mentioned first, possibly out of respect for age, also because a heavier responsibility rests upon them, and because the actions and conduct of the older ones has a far-reaching influence upon the younger ones. They were to be sober or temperate.  Also `grave' - we must respect age, but the aged must act worthy of respect.  The hoary head is a crown of honour, if found in the way of righteousness.

           

2:3.  The aged women were not to be `false accusers' i.e. devils.  In the realm of spirits, Satan alone is designated the Devil.  But the word is used in the plural in reference to human beings.  "Teachers," - there is a sphere for the ministry of women.

           

2:4.  "Train," R.V.  Teaching involves public ministry, and this belongs to the men.  `Train' has a reference to private admonition.  The older women were required to be an influence for good.

           

2:5.  "Domesticated." - Christianity does not abolish, nor throw to the board, the position of women, but sanctifies their conduct in that sphere.

           

2:6.  "Young men." - The context makes clear that it is Titus who is thus to exhort the young.  It was a work for Titus to do, not for the aged women.  I once met a woman who sought to build women ministry upon this verse, but there is no ground for it here.  Notice the `they' of verse 4. 

           

There is one particular exhortation to young men - it was that they should be sober.  Young men are often prone to be impulsive, to go to extremes, to be carried away with new things, and lack self-control.

           

2:7.  Titus must exemplify his teaching by his life.  We who preach and teach are always looking for illustrations - and illustrations are very useful - but the best illustration is that of a godly example.  Three spheres, Titus must pay attention to: Good works, Doctrine and Sound Speech.  But notice the "in all things."

           

2:9.  Servants must give all-round satisfaction to their masters.  The master has a right to demand when and how a thing is to be done. 

           

2:10.  We must not in any way rob our masters, but to be faithful in everything and trustworthy to every responsibility committed to our hands.

           

By their good conduct, slaves would adorn the doctrine of God our Saviour.  The jewels worn by a sovereign are among his most valued possessions, symbols of wealth, honour and majesty, - slaves by holy living would be jewels adorning God's doctrine.

           

Jewels are the most costly, prided and valued part of one's apparel and adornment, what a word of encouragement to slaves.  If we wrote a book on Christian doctrine and gave it to an unsaved man to read, he might see little value in it.  But one thing they must see and are compelled to confess the beauty of and this is Christian doctrine when it is exemplified in Christian life and conduct.  Only a few could appreciate theology in the abstract, yet all must confess its worth when exemplified by godly living.  Do our lives beautify the doctrine of God our Saviour?

           

2:11.  The universal character of the Gospel is emphasized.   Slaves have no civil rights, they were treated as chattels to be bought and sold, as if they were only animals with no souls.  In no way did the "whosoever" of the Gospel message shine out more in its application to slaves.   For Paul, a bigoted Jew, learns, that the Gospel is for all men,  must have been a surprising and wonderful revelation to his soul.  Nowhere does Paul lay stress more on the Catholicity of the Gospel than in the Pastoral Epistles.

           

"The Grace of God." - A comprehensive term taking in His whole saving work and purpose.  The Gospel is a proclamation of His Grace.  "Bringing Salvation" R.V. - Fraught or laden with salvation.  See Lexicon.

           

2:12.  "Teaching." - His grace takes in His whole dealings with us, trials and all. Phil.1:29; 2.Cor.13.  The aim of God's Grace is the moral and spiritual renovation of men.

           

2:13. Such a hope should inspire us to holy living. What a momentous event!  Many people of no importance are continually coming to New Zealand unnoticed.  But if the King was to come, there would be great celebrations.  The apostle brings out the greatness and excellence of the Glory of the `Great God'.  The Glory is as it were the `celebrations attending His Coming.

           

"The blessed hope." - (Beatus, Vulgate).  The same word as used of the Beatitudes -`happy'.  The Great Beatitude, the joy - inspiring hope of the Christian.  "Grace and Glory."  Or "from Grace to Glory," is the theme of this passage.

           

2:14.  Now it was this glorious Person who gave Himself in a voluntary way as a Sacrifice for us.  The costliness of our ransom is emphasized.  The One who died amidst such agonies in such misery for us, is coming again in Glory for and with us.  On such a ransom could he have redeemed us from all lawlessness.  Can we resist the claims of such a ransom - a ransom which has in view our deliverance from all iniquity.  If we still hold to lawlessness then it is clear that we prefer iniquity to the most noble and glorious sacrifice ever offered.

           

To redeem us from every form of iniquity and to purify us to Himself, this is the goal and aim of redemption.  Holiness is founded on redemption.  Notice, it does not stop at the word "purify" (it is not separation alone), but to "purify to Himself," - that means `consecrated to Him.     Notice the two phrases - "gave Himself," - "unto Himself."  He consecrated Himself for us at Calvary - now let us consecrate ourselves to Him.   His people must be a pure people, not to be in any way contaminated by iniquity.

           

2:14.  "Peculiar." - His own special people.

           

2:15.  "Speak." - Explanation, instruction. "Exhort." - Application.  "Rebuke." - Rebuke the unwilling.  "Let no man by his age, learning, or supposed authority intimidate thee."  It is a word of encouragement against intimidation.

           

2:11-14.  Form a striking climax to the chapter, giving emphasis to the previous moral instructions, showing their necessity, basis and also that right living is the true aim of  God's saving plan and work.

           

2:11.  "Manifested" is the first word, for emphasis.  Then we have the `content of God's Grace', it contains salvation.  The Grace of God brings salvation to all men, and it becomes an instructor in righteousness to those that receive it.  Chastening too is often needed, Heb.12.  Practical sanctification has two sides, - `denying', - `living'.  Both sides are necessary.  They form the inside (living to God) and outside (denying) of the house of practical holiness.

           

2:12.  "Ungodliness," means `impiety, irreverence'.  The many forms of impiety or irreverence are to be denied or discarded, and all worldly lusts.

           

Three golden rules for living in this world:

           

"Soberly." - With discretion or common-sense.  One has defined common-sense as sense about common things.

           

"Righteously." - Justness and fairness in our dealings with our fellow-men.  Righteousness is sadly lacking in the world.  The Christian is to be a witness for righteousness by righteous living.

           

"Godly." - Piety towards God.  Real, devout and reverent piety is much lacking among us today.  We often find zeal, enthusiasm and many other fine qualities, but there is a lack of deep and steadfast godliness.

           

2:13.  We are hemmed in by the most powerful motives for godly living.  We look back to the Cross, we look forward to the Glory.  For full-orbed Christian living we need powerful motives of different kinds.  We need to dwell upon Calvary and what mighty motives for Christian living are to be found there, but we need also motives of a different kind, and so we look forward to the Glory.    We have the `manifestation' of God's Grace, and we await the future manifestation of God's Glory.

           

Why does Paul emphasize the Greatness of God?  The Greatness of the Person brings out the greatness of the coming Advent as well as the Greatness of the Sacrifice.  It is the Glory of the Great God which will be manifested, even our Saviour Jesus Christ.  He has died on the Cross on our behalf.  What a Great Sacrifice!  "Gave Himself." - A full and complete consecration of Himself in death for our salvation, which in turn calls upon us for a consecrated sacrifice upon our part.

           

Why did He give Himself for us?  It was to ransom us from all lawlessness.  A tremendous ransom was required to rescue us from lawlessness.  And to continue in sin is to slight the Sacrifice of Calvary.  Calvary's Ransom has made us His own particular people.