Titus 3

In contrast to the false teachers, Titus was to “speak the things which belong to healthy doctrine” (Titus 2:1, literal translation). What germs are to a physical body, false teaching is to a spiritual body, the church. In the verses that make up this section, you will find a blending of doctrinal teaching and practical admonition, for the two must go together. Paul discussed several different areas of ministry in the local church.

The Older Saints (2:1–4a) How easy it would be for a younger man like Titus to misunderstand or even neglect the older members of his congregation.

“I want a church of young people!” a pastor once said to me, forgetting that one day he would be old himself. A church needs both the old and the young, and they should minister to one another. The grace of God enables us to bridge the generation gap in the church. One way to do this is for all members, young and old, to live up to the standards that God has set for our lives.

The older men were to be sober, which means “to be temperate in the use of wine.” Old men with time on their hands could linger too long over the cup.

Grave means “dignified,” but it does not suggest a solemn person who never laughs. There is a dignity to old age that produces respect, and this respect gives an older saint authority. How I thank God for the venerable saints who have assisted me in my own pastoral ministry! When they stood to speak, the whole church listened and took heed.

Temperate describes an attitude of mind that leads to prudence and self-control in life. It is the opposite of frivolity and carelessness that are based on ignorance. It is translated “sober” in Titus 1: and 2:4, 6, and 12, and “discreet” in 2:5. Seriousness of life and purpose are important in the Christian life, and especially to older saints who cannot afford to waste time, for their time is short.

Sound in faith, in love, in patience all go together. The older men should know what they believe, and their doctrinal convictions should accord with God’s Word. For a knowledge of Bible doctrine is no substitute for the other necessary virtues, such as love for the brethren and patience in the trials of life. In fact, a right faith in God’s Word should encourage a believer in love and endurance.

Possibly the word likewise in Titus 2: means that the older women were to have the same qualities as the older men, plus the additional ones listed. The deportment (behavior) of these older women must always reflect holiness. They must not be slanderers (“false accusers”—the Greek word is “devils,” which means “slanderers”), picking up gossip and spreading it. They must also be temperate in their use of wine.

When it comes to the older women, Paul’s emphasis is on teaching: “teachers of good things.” Experienced, godly women are usually excellent teachers. The word teach in Titus 2: is related to the word translated “temperate” in Titus 2:2, and probably should be translated, “that they may train by making sober-minded.” It is not only that the older women should show the younger mothers how to keep house, but that they put within their hearts and minds the right spiritual and mental attitudes.

One of the strongest forces for spiritual ministry in the local church lies with the older believers. Those who are retired have time for service. It is good to see that many local churches have organized and mobilized these important people. In my own ministry, I have been greatly helped by senior saints who knew how to pray, teach the Word, visit, troubleshoot, and help build the church.

Christians were often looked on with suspicion in the Roman Empire because their conduct was so different and they met in private meetings for worship (see 1 Peter 2:11–25; 3:13—4:5). It was important that they be good citizens without compromising the faith. Their pagan neighbors might disobey the law, but Christians must submit to the authority of the state (see Rom. 13). “Ready to every good work” (Titus 3:1) means “cooperating in those matters that involve the whole community.” Our heavenly citizenship (Phil. 3:20) does not absolve us from responsibilities as citizens on earth.

The believer should not have a bad attitude toward the government and show it by slanderous accusations and pugnacious actions. The word gentle (Titus 3:2) means “an attitude of moderation, a sweet reasonableness.” Christians with this quality do not insist on the letter of the law, but are willing to compromise where no moral issue is at stake.

Again, Paul linked duty to doctrine. “Don’t be too critical of your pagan neighbors,” he wrote. “Just remember what you were before God saved you!” Titus 3: needs little explanation; we know what it means from our own experience.

What a difference “the kindness and love of God” (Titus 3:4) made! If you want a beautiful illustration of “the kindness of God,” read 2 Samuel and note David’s treatment of Mephibosheth, a little lame prince. Because Mephibosheth was a part of Saul’s family, he expected to be slain. But David, in kindness, spared him and treated him as one of his own sons at the palace table.

Salvation came not only because of God’s kindness and love, but also because of His mercy (Titus 3:5). We did not save ourselves; “he saved us.” How did He do it? Through the miracle of the new birth, the work of the Holy Spirit of God. I do not think that “washing” here refers to baptism because, in New Testament times, people were baptized after they were saved, and not in order to be saved (see Acts 10:43–48). “Washing” here means “bathed all over.” When a sinner trusts Christ, he is cleansed from all his sins, and he is made “a new person” by the indwelling Holy Spirit.

Paul related this same cleansing experience to the Word of God (Eph. 5:26). Salvation comes to a sinner when he trusts Christ, when the Spirit of God uses the Word of God to bring about the new birth. We are born of the Spirit (John 3:5–6, where “water” refers to physical birth, which Nicodemus had mentioned earlier, John 3:4) and of the Word (1 Peter 1:23–25). “Which” in Titus 3: ought to be “whom,” referring to the Holy Spirit who is given to us at conversion (Acts 2:38; Rom. 5:5; 8:9).

Not only have we who are Christians been washed and made new in Christ, but we have also been justified (Titus 3:7). This wonderful doctrine is discussed in detail in Romans 3:21—8:39. Justification is the gracious act of God whereby He declares a believing sinner righteous because of the finished work of Christ on the cross. God puts to our account the righteousness of His Son, so that we can be condemned no more. Not only does He forget our sins, but He forgets that we were even sinners!

What is the result of this kindness, love, mercy, and grace? Hope! We are heirs of God! This means that today we can draw on His riches, and when He comes, we will share His wealth and His kingdom forever. This hope ties in with Titus 2:13: “Looking for that blessed hope.” But there is something more involved: We should live godly lives and be “careful to maintain good works” (Titus 3:8). The only evidence the unsaved world has that we belong to God is our godly lives.

“Good works” do not necessarily mean religious works or church work. It is fine to work at church, sing in the choir, and hold an office; but it is also good to serve our unsaved neighbors, to be helpful in the community, and to have a reputation for assisting those in need. Babysitting to relieve a harassed young mother is just as much a spiritual work as passing out a gospel tract. The best way a local church has to witness to the lost is through the sacrificial service of its members.

We wish we did not have “problem people” in our churches, but wherever there are people, there can be problems. In this case, Paul warned Titus to avoid people who like to argue about the unimportant things of the faith. I recall being approached by a young man after a Bible lesson and getting involved with him in all sorts of hypothetical questions of doctrine. “Now, if this were true … if that were true … ” was about all he could say. I was very inexperienced at the time; I should have ignored him in a gracious way. As it was, I missed the opportunity to talk with several sincere people who had personal problems and wanted help. I have learned that professed Christians who like to argue about the Bible are usually covering up some sin in their lives, are very insecure, and are usually unhappy at work or at home.

But there is another kind of problem person we should deal with: the “heretic.” This word means “one who makes a choice, a person who causes divisions.” This is a self-willed person who thinks he is right, and who goes from person to person in the church, forcing people to make a choice: “Are you for me or for the pastor?” This is a work of the flesh (see Gal. 5:20). Such a person should be admonished at least twice, and then rejected.

How do we apply this in a local church? Let me suggest one way. If a church member goes about trying to get a following, and then gets angry and leaves the church, let him go. If he comes back (maybe the other churches don’t want him either), and if he shows a repentant attitude, receive him back. If he repeats this behavior (and they usually do), receive him back the second time. But if he does it a third time, do not receive him back into the fellowship of the church (Titus 3:10). Why not? “Such a man is warped in character, keeps on sinning, and has condemned himself” (Titus 3:11, literal translation). If more churches would follow this principle, we would have fewer “church tramps” who cause problems in various churches.

In the closing verses, Paul conveyed some personal information to Titus, and reminded him of the main theme of the letter: Insist that God’s people “learn to devote themselves to doing what is good, in order that they may provide for daily necessities and not live unproductive lives” (Titus 3: niv).

We know nothing about Artemas; Tychicus we met in Acts 20:4. He was with Paul in his first Roman imprisonment and carried the epistles from Paul to the Ephesians (Eph. 6:21), the Colossians (Col. 4:7–8), and to Philemon (cf. Col. 4:7–9 with Philem. 10). Either Artemas or Tychicus would replace Titus on Crete, and then Titus was to join Paul at Nicopolis.

It is possible that Zenas and Apollos (see Acts 18:24ff.; Titus 3:13) carried this letter to Titus. Paul had sent them on a mission and Titus was to aid them all he could.

Paul ended the letter to Titus with a variation of his usual benediction (see 2 Thess. 3:17–18): “Grace be with you all.”

P H I L E M O NGrace—and good works! They go together!

Key theme: Christian forgiveness Key verses: Philemon 15–16 A. Paul’s love—1–3

B. Paul’s thanksgiving—4–5, 7 C. Paul’s prayer—6 A. Philemon’s character—8–9

B. Onesimus’s conversion—10–14 C. God’s providence—15–16 A. Paul’s partnership—17–19

B. Paul’s confidence—20–22 C. Paul’s greetings—23–25 P h i l e m o n