TITUS

Jul-Nov 2025

Lecture Notes

FAR EASTERN BIBLE COLLEGE

SINGAPORE
 Far Eastern Bible College
Singapore

Course on the Epistle of Paul to Titus

Jul-Nov 2025, 1 credit

I. Course Objectives

To know and apply the lessons from Titus, and that students may emerge loving the
Lord and His Word more.

II. Course Requirements

A. All students are to read Titus 14 times through in the KJV, once a week from Jul
to Nov 2025.
Submit a reading log on Day of Exam.

B. All students are to read the lecture notes on Titus once through.
Submit a reading log on Day of Exam.

C. All CertRK/CertBS/DipTh students are to write a testimony on lessons learned

from the epistle (2-4 pages, typed, double spaced).
Due date: Day of Exam.

D. All other students are to choose ONE passage from the epistle and construct a
full expository sermon (typed, double spaced):
1. BRE/BTh students (6-8 pages).
2. MRE/MDiv students (8-10 pages).
3. ThM students (10-12 pages).
Due date: Day of Exam.

E. There will be a final exam in November 2025.

III. Course Grade

The breakdown of the course grade is as follows:

A. Bible (KJV) Reading 5%
B. Lecture Notes Reading 15%
C. Testimony/Expository Sermon 40%
D. Final Exam 40%

Titus 2:13-14
“Looking for that blessed hope, and the glorious appearing of the great God and our Saviour
Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify
unto himself a peculiar people, zealous of good works.”

Titus Lecture Notes 1

 AN EXPOSITORY STUDY OF
THE EPISTLE OF PAUL TO TITUS

INTRODUCTION

A. Paul’s epistles to Timothy and Titus (1 and 2 Timothy and Titus) have generally been
called the “Pastoral Epistles.” They were originally regarded as mere personal letters and
were classified with Philemon, but because of their strong bearing on the life of the
church, they gained the name the “Pastoral Epistles.” Though addressed to individuals,
these books are not limited to personal and private communications, but are somewhat
official in character. Paul addressed them to Timothy and Titus to guide them in matters
concerning the pastoral care of the church, which is the household of God. In their
content, these books are pastoral in nature and give directions for the care, conduct, order,
ministry, and administration of assemblies of believers. This is true whether they deal
with personal matters or the corporate ministry of the church. These books were designed
by God to aid us in our pastoral responsibilities and in the organic development and
guidance needed for the ministry of local churches.

B. The man Titus is mentioned numerous times in the New Testament, though never in the
book of Acts (Titus 1:4; Gal 2:1-3; 2Cor 13; 7:5-7; 8:6, 16-19, 23-24; 12:18; 2Tim 4:10).
While Timothy was half Jewish and half Gentile, Titus was of purely Gentile extraction
(cf Gal 2:1-3). He was at the heart of the law controversy in the early days of the church,
being Paul’s proof that Gentiles can be saved apart from the law. Paul calls him 'mine own
son after the common faith' (1:4) indicating they he was led to Christ by Paul under Paul’s
ministry. Titus became an important assistant and a devoted companion to Paul. He was a
capable and trusted worker for the Lord in Paul’s ministry to the Gentiles. He was one of
the circle of young men who were the “many witnesses” to whom the apostle Paul
committed the things given to him, so they could pass them on to others who in turn
would “teach others also” (2 Tim 2:2). Titus together with Timothy, travelled with the
apostle Paul. But Titus was apparently less reserved than Timothy. From Paul’s
statements in 2 Corinthians, Titus seems to have been a man who was spiritually strong,
able to handle problems and minister effectively. From 2 Corinthians we learn that Paul
sent Titus as a kind of trouble shooter. He was sent into difficult situation to attempt a
solution (2Cor 7:6-10). His presence and ministry were a comfort and strength to the
apostle (cf. 2Cor 2:13; 7:6, 13).

Historical Setting
Timothy served as Paul’s special apostolic delegate to Ephesus. In like manner, Titus
served as Paul’s special apostolic delegate to Corinth (cf. 2Cor 7:6-7; 8:6, 16) in which he had
proven himself as one who was effective in setting in order the church. About AD 63-64, Paul
travelled with Timothy and Titus after he was released from his house arrest in Rome. He left
Timothy in Ephesus and travelled on to Crete with Titus. Paul left Titus in Crete to provide
leadership for the church there by ‘setting in order the things that are wanting, and ordain
elders in every city’ (cf 1:5).

Titus Lecture Notes 2

 Crete is the largest island in the Mediterranean. The inhabitants of Crete had an evil
reputation, a fact witnessed not only by Paul, but also by others. The untruthfulness of Cretans
was so ingrained that there was even a Greek term (kretizein) meaning “to act the Cretan,”
which was a synonym meaning to play the liar. Their morals were low and the wine of Crete
was famous, drunkenness was everywhere. The low standard of morality among the Cretans
had doubtless had an adverse influence on the lives of the believers. It appears that the chief
problem in Crete came from false teachers, mainly, Jewish, ‘of the circumcision’ (1:10) who
are described by Paul as ‘unruly and vain talkers and deceivers’ (1:10). They were teaching
‘Jewish fables’ (1:14) and introducing ‘foolish questions, and genealogies, and contentions,
and strivings about the law’ (3:9).

Authorship
The epistle was written by the apostle Paul to his co-worker Titus. Its contents bear this
out.

Place and Date of Writing

Somewhere during the period of AD 64-66 Paul wrote the epistle to Titus while at
Ephesus or Macedonia.

Occasion and Purpose

Paul’s purposes in writing were:-
(1) to assist Titus, a young pastor, in his unenviable task of bringing organisation to the
disorganised work in the church on the island of Crete. Paul writes advising Titus to
appoint elders, men of proven spiritual character in their homes and businesses, to
oversee the work of the church.

Titus Lecture Notes 3

(2) to instruct and to encourage Titus in his ministry and to teach the doctrines of the faith
and in so doing refute the false teachers. Paul had noted the moral laxity of the Cretans
(1:12,13), and the careless conduct of some of the members of the church. This
prompted Paul to urge Titus the need to teach sound doctrine in order to counteract
such vanities, emphasising that the Word of God is the basis for the Christian life.
When this teaching is properly received, good works should result. The elders are not
the only individuals in the church who are required to stand tall spiritually. Men and
women, young and old, have their vital functions to fulfil in the church if they are to be
living examples of the doctrine they claim to believe. Throughout this letter to Titus,
Paul stresses the necessary practical outworking of salvation in the daily lives of the
elders and congregation alike.

(3) to tell Titus that he (Paul) had meant to send Artemas or Tychicus to replace him at
Crete, and to instruct Titus to come to him at Nicopolis (3:12).

(4) to instruct Titus to assist Zenas and Apollos in their ministry, and to help them get to
their next place of ministry (3:13).

Theme
Paul had personally observed the conditions of the churches on Crete and realised that
Titus would need the encouragement and authorisation which the letter would give him. And
so in a short letter, he gives directions concerning the proper administration and ministry of
the local church. It is similar to those he had written in his first letter to Timothy. The
difference between the two epistles is one of emphasis. In 1 Timothy Paul’s emphasis is on
the leaders of the local church. In Titus the emphasis is on the organisation of the local
church.

Basic Outline
I. Salutation 1:1-4
II. Instructions for setting the church in order (1:5-3:11)
A. The appointment of elders (1:5-9)
B. The correction of false teachers (1:10-16)
C. The conduct of the saints (2:1-3:11)
1. The behavior of various groups in the church (2:1-15)
2. The behavior of all in the church (3:1-11)
III. Conclusion (3:12-15)

Titus Lecture Notes 4

 KEY PASSAGES TO MEMORISE

Titus 2:11-14 “For the grace of God that bringeth salvation hath appeared to all men,
Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously,
and godly, in this present world; Looking for that blessed hope, and the glorious appearing of
the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem
us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”

Titus 3:5-7 “Not by works of righteousness which we have done, but according to his mercy
he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed
on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we
should be made heirs according to the hope of eternal life.”

Titus Lecture Notes 5

 A VERSE BY VERSE EXPOSITORY STUDY OF
THE EPISTLE OF PAUL TO TITUS

CHAPTER
1

Titus 1:1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of
God's elect, and the acknowledging of the truth which is after godliness;

“Servant" (doulos) is the most abject [extreme, hopeless, wretched] servile term in the Greek
to describe a slave who completely surrenders himself to the will and authority of another.
Paul is saying that he has sold himself into slavery to His God and now his will was
"swallowed up" in the will of his Master. Here the "Master" is "God" but in all the other uses
he refers to himself as a bondservant of "Christ" (Rom 1:1; Gal 1:10; Phil 1:1).

Before salvation, Paul’s will was swallowed up in the will of Satan but in the death of his old
man and his identification with Christ (Rom 6:3), the bondage to Satan was broken. As Paul
explained in (Rom 6:22) believers have been “made free from sin, and become servants to
God” and are no longer their own for they “are bought with a price” (1Cor 6:20), having
being “not redeemed with corruptible things, as silver and gold…but with the precious blood
of Christ, as of a lamb without blemish and without spot” (1Pet 18-19).

He chose to identify himself foremost as a servant of God, that is, a slave, bondman, man of
servile condition, who gives himself up to God’s will and whose service is used by Christ in
extending and advancing His cause among men. And with this the Apostle reminds us that we
no longer belong to ourselves, we “should not henceforth live unto [ourselves], but unto him
which died for [us], and rose again” (2Cor 5:15).

“Apostle” (apostolos from apo = from + stello = send forth) refers to one sent forth by
another. In secular Greek it was used of an admiral of a fleet sent out by the king on special
assignment. In the present context Paul refers to himself as an apostle who was an
ambassador representing Jesus Christ and possessing the authority and power of his Lord.
Just after Paul's conversion, Ananias was fearful of Paul but Jesus informed him that Paul was
“a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of
Israel" (Acts 9:15). From that day forward Paul was a man with a mission having been
commissioned by Christ Himself.

By referring to himself as an “apostle of Jesus Christ” Paul is claiming authority to give

instructions to facilitate the healthy functioning of the church. The authority of Paul's message
did not derive from the messenger but from the Sender, the Lord Jesus Christ. By the
designation, “a slave of God,” Paul pointed to his personal relationship to God, but by
referring to himself as “an apostle of Jesus Christ” he pointed to his official responsibility
within the body of Christ according to the will of God. Thus, the apostle immediately
identified his calling (as an apostle) and the primary place where he was to exercise his
service as a bondslave.

Barnhouse adds that "The secret of Paul’s greatness is indicated in the order of these two
words. He was first a bondslave, utterly surrendered to the Lord, and then he was a sent

Titus Lecture Notes 6

one…thus he was willing to follow the Word of God and be not only the bondslave of Jesus
Christ but the apostle to the Gentiles."

Paul is clearly declaring that he did not teach and write by his own authority but by the dual
yet totally unified authority of the Son, Christ Jesus, and God the Father. Thus whatever
follows in this letter deserves to be heard and heeded.

“According to" is the preposition "kata“ can also be used to indicate goal or purpose for the
purpose of, with a view to, for. Several things suggest that “kata” is best understood here in
the sense of purpose for it is keeping with the overall ministry and mission of Paul's
apostleship and the preaching of gospel, as well as his call to build up the body of Christ, and
establish churches sound in the faith.

Hence Paul is stating that he was made an apostle in order to call the elect of God to faith in
Christ by giving them the knowledge of truth. In other words, Paul's apostolic mission was for
the purpose of, the furtherance of or the promotion of Christian faith and knowledge among
God’s elect.

“Elect” (eklektos from eklegomai = to choose, select or pick out for one's self) meant those
who were selected out of a number, BUT it does not imply the rejection of those not chosen.
The term “elect” (or “chosen") is virtually always used by Paul to refer to those who have
accepted the gospel message and which emphasizes their security before God.

From Fausset’s Bible Dictionary: God's "grace was given in Christ Jesus (to the elect) before
the world began" (2 Tim. 1:9). Its source is God's grace, independent of any goodness
foreseen in the saved (Eph. 1:4,5; Rom. 9:11,18; 11:5). The election being entirely of grace,
not for our foreseen works (Rom. 11:6), the glory all redounds to God.

The elect are given by the Father to Jesus as the fruit of His obedience unto death (Isa. 53:10),
that obedience itself being a grand part of the foreordained plan. Yet men are throughout
Scripture treated as responsible, capable of will and choice. Christ died sufficiently for all,
efficiently for the elect (1 Tim. 4:10; 1 Jn. 2:2). The lost will lay all the blame of their
perdition on themselves because "they would not come to Jesus that they might have life"; the
saved will ascribe all the praise of their salvation to God alone (Rev. 1:5; Mt. 22:12).

Expositor's adds "God's elect" are those who have responded to God's call through the gospel.
The expression embodies a true balance between the divine initiative and the human response.
Although surrounded with mystery, the biblical teaching on election is for believers and is
intended as a practical truth. It assures faithful, struggling believers that their salvation is all
of God from beginning to end." (Gaebelein, F, Editor: Expositor's Bible Commentary 6-
Volume New Testament. Zondervan Publishing)

Griffin comments that the doctrine of divine election firmly establishes the believer’s eternal
security. God has not left the believer’s assurance of salvation captive to changing feelings or
faltering faith. Rather, the faithfulness of God demonstrated in His divine election secures the
believer’s salvation in the will and purposes of God Himself. (T. D. Lea and H. P. Griffin, Jr.
1, 2 Timothy, Titus, page 265)

“Acknowledging” (epignosis from gnosis = knowledge gained by experience + epi = here

used to intensify the meaning) refers to a full, precise knowledge thus signifying a more

Titus Lecture Notes 7

complete, more thorough, larger knowledge than that found in gnosis. It also implies not just
"knowing" the truth but implies a more intimate and personal relationship the truth. Epignosis
is thus a knowledge laying claim to personal involvement in the truth.

Knowledge, true knowledge; in the NT of content, used especially of intensive religious and
moral knowledge, what one comes to know and appropriate through faith in Christ (full)
knowledge, acknowledgment, recognition (Friberg Lexicon).

“Of the truth” (aletheia). Paul uses the phrase "knowledge of the truth" several times: In
(1Tim 2:4) where God our Savior “Who will have all men to be saved, and to come unto the
knowledge of the truth". Paul describes those in opposition as those to whom "God
peradventure will give them repentance to the acknowledging of the truth” (2Tim 2:25).

“Which is after” or “which is according to” is the preposition "kata" again and in this context
expresses the goal or purpose (“for the purpose of", "to further") of the “acknowledging of the
truth“ which is “godliness.”

Larry Richards notes that "Christian truth is a revelation of reality. To “know” this truth is to
accept its reality and to live by it and thus to be led into godliness. Christian truth can never
be isolated from morality, as if knowing God’s truth were a mere intellectual exercise.
Knowing is actually commitment to realities that must be expressed in our life."

Hiebert explains “acknowledging of the truth which is after godliness" noting that there is an
intimate connection between truth and godliness. A vital possession of truth is inconsistent
with irreverence…Real truth never deviates from the path of piety. A profession of the truth
which allows an individual to live in ungodliness is a spurious [not genuine, false]
profession.”

Divine truth and godliness are inextricably related. No matter how sincere our intentions
might be, we cannot obey God’s will if we do not know what His will is ("knowledge of the
truth"). We cannot be godly if we do not know what God is like and what He expects of those
who belong to Him. The truth of the Gospel changes one's pattern of life from ungodliness to
godliness and holy living and if it does not, either a spurious gospel has been presented or the
genuine gospel has not been truly received or believed, a dangerous state of delusion
[deception, being misled] in which to live.

Puritan Richard Baxter in The Reformed Pastor: emphasizes this intimate association of truth
with godliness exhorting pastors to: "Take heed to yourselves, lest your example contradict
your doctrine, … lest you unsay with your lives what you say with your tongues; and be the
greatest hinderers of the success of your own labors…. One proud, surly [bad-tempered or
unfriendly], lordly word, one needless contention, one covetous action, may cut the throat of
many a sermon, and blast the fruit of all that you have been doing…. Let your lives condemn
sin and persuade men to duty."

“Godliness” (eusebeia from eu = well + sebomai = reverence. Sebomai is in turn derived from
"seb" which refers to sacred awe or reverence exhibited especially in actions) most literally
means "well worship". It describes reverence or awe that is well directed to God. This attitude
of one's heart is reflected in lifestyle characterized by reverence toward God and respect for
the beliefs and practices related to Him.

Titus Lecture Notes 8

Eusebeia does not imply an inward, inherent holiness but is more accurately an externalized
piety. Wuest adds that eusébeia is "a holy reverence or respect for God, piety towards God.
The word does not refer to a person’s character as such, but to his attitude towards God."
(Wuest's Word Studies from the Greek New Testament)

MacArthur adds, "Godliness is a right attitude and response toward the true Creator God; a
preoccupation from the heart with holy and sacred realities. It is respect for what is due to
God, and is thus the highest of all virtues." (MacArthur, J. 1 Timothy. page 163. Moody
Press)

Peter in one of the great verses in Scripture states that Christ's “divine power hath given unto
us all things that pertain unto life and godliness (eusebeia), through the knowledge (full,
personal, experiential) of him that hath called us to glory and virtue” (2Pet 1:3). This
reassuring verse clearly states that our Lord has made full provision for us to live a life
pleasing to Him. This is our potential.

But Peter states that it comes through the knowledge of Christ (which implies we must study
and meditate on the Scriptures the Bible, pray, meditation...are you growing in the grace and
knowledge of Him?) There is no such thing as drifting into godliness. In fact the "stream of
tendency" is against us! It is vital to remember that growth in godliness calls for strenuous
involvement on our part.

Thus Peter says, “And beside this, giving all diligence, add to your faith [faith is the
foundation] virtue; and to virtue knowledge; And to knowledge temperance; and to
temperance patience; and to patience godliness (eusébeia); And to godliness (eusébeia)
brotherly kindness; and to brotherly kindness charity" (2Pet 1:5-7).

"Diligence" is placed forward in the Greek for emphasis [spoudh.n pa/san pareisene,gkantej]
and denotes quick movement or haste as well as earnestness or zeal in performance. Peter is
calling for an eager, zealous attitude which is the opposite of sluggishness and self-
indulgence. Furthermore, the use of "all" underlines the comprehensiveness - the diligence
must be neither halfhearted nor selective. How are you faring in this area beloved?

Paul similarly emphasizes the need to work out our salvation (Phil 2:12-13), exhorting
Timothy to “refuse profane and old wives' fables, and exercise thyself rather unto godliness”
(1 Tim 4:7), that is, “to have nothing to do with worldly fables fit only for old women. On the
other hand, discipline [pictures rigorous, self-sacrificing training athletes undergo in the gym]
yourself for the purpose of godliness (eusébeia).”

Just as the Greek athlete exercised with a view to winning in the contests, Timothy (and all
believers) is exhorted to exercise with a view to excelling in godliness. Spiritual self-
discipline is the path to godly living. Godliness will not come automatically, but requires
strenuous effort. Beloved, how are you doing in your growth in godliness? Are you making
every effort, every day, to exercise self-discipline?

Paul goes on to explain that whatever it takes it's worth it “for bodily exercise profiteth little:
but godliness is profitable unto all things, having promise of the life that now is, and of that
which is to come” (1Tim 4:8). Every saint should meditate on the “faithful saying and worthy
of all acceptation” (1Tim 4:9) that a "daily investment" in godliness (whatever the cost in self-
discipline and self-denial) will yield profits not only in the present but all eternity!

Titus Lecture Notes 9

Barton writes that…”Godliness means correct behavior and genuine Christian faith, first in
the heart but also in visible expression according to the standard of God’s Word. It takes self-
control, continual work, and commitment day by day as we strive to please God despite our
sinfulness and weaknesses. But as we can train our bodies for physical feats, we can approach
the various aspect of our spiritual life as training in godliness." (Barton, B. B., et al. 1
Timothy, 2 Timothy, Titus. Life application Bible commentary. page 83. Wheaton, Ill.:
Tyndale House Publishers)

Donald Whitney writes that “Godly people are disciplined people. It has always been so. Call
to mind...heroes of church history...they were all disciplined people. In my own pastoral and
personal Christian experience, I can’t say that I’ve ever known a man or woman who came to
spiritual maturity except through discipline. Godliness comes through discipline.” (Spiritual
Disciplines for the Christian Life. NavPress, 1991)

The whole letter to Titus is an inspired document which, among other things, provides many
illustrations (in chapters 1 and 2) of how godliness (eusebeia) is supposed to be observed in
the outward characteristics of believers of all ranks: overseers and elders, older men, older
women, younger women, younger men, servants, and Titus himself.

One of the great themes of the Epistle to Titus is that of the outward walk, which is a
demonstration to the world that the inner life which is claimed is genuine. Three illustrations
are given in Titus 2.

In Titus 2:4-5, young women are to be taught how to lead godly lives so that “the Word of
God be not blasphemed.” We have a responsibility for public opinion about the Word of
God.

In 2:7-8, Titus himself is told to show himself a “pattern of good works” and to have “sound
speech that cannot be condemned” in order not to supply detractors with ammunition for their
criticisms.

And in 2:9-10, servants are to maintain godly lives in their relations to their masters in order
that they might “adorn the doctrine of God our Saviour in all things.” We are to live as
“decorations” to the doctrine of God.

The theme on godliness is also seen in Titus 2:12 bearing in mind of the situation in Crete.
Their morals were low and the wine of Crete was famous, drunkenness was everywhere. The
low standard of morality among the Cretans had doubtless had an adverse influence on the
lives of the believers.

One outline with the theme on godliness is as follows:

• Introduction (1:1-4)
• The Importance of Godly Leadership in the Church (1:5-16)
• The Importance of Godly Living in the Church (2:1-15)
• The Importance of God Living Outside the Church (3:1-9)
• Conclusion (3:10-15)

Another outward demonstration of the inner change is through good works. This is also one
great theme of the epistle. Every chapter Paul touches on doing good works (1:16; 2:7; 2:14;
3:1; 3:5; 3:8; 3:14).

Titus Lecture Notes 10

We see how in this verse 1 Paul has given a very good introduction to his epistle. Note the
key words or phrases he used: “after godliness – points to living godly life,” “acknowledging
of the truth – points to the need for sound teaching,” “faith of God’s elect – points to the proof
of their salvation through the doing of good works.”

So another great theme of the epistle is the need for the people to know the truth through the
teaching of sound doctrine. Paul uses the word “sound” a few times (1:9; 1:13; 2:1; 2:2; 2:8).
Relatedly, Titus was to rebuke false teaching (1:13; 2:15; 3:10; 3:11).

Titus 1:2 In hope of eternal life, which God, that cannot lie, promised before the world
began;

“In hope of eternal life.” In context Paul is reminding believers that the hope they are to hold
fast to is that they will live forever in the presence of God. Implicit in that HOPE is the
certainty of our future resurrection when we receive our glorified immortal bodies (cf Acts
28:20, 23:6, 24:15). From a practical standpoint "hope" is a Biblical truth that we should be
actively, expectantly looking for. If we are actively looking and patiently waiting for the
fulfillment of our future hope, it will motivate a present behavior and lifestyle which is
godward and thus godly. This principle is well illustrated in (Titus 2:11-14).

The "hope of eternal life" gives an encouragement to all believers of the necessity and value
of living a holy life today so that our we are enabled to endure whatever suffering we may
experience for the sake of Christ, even glorying “in tribulations also: knowing that tribulation
worketh patience; And patience, experience; and experience, hope” which Paul goes on to
explain is a quality of hope unlike the world's "hope", for this hope "maketh not ashamed;
because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto
us" (Rom 5:2-5).

John Calvin comments: "This (phrase "in the hope of") undoubtedly denotes the cause; for
that is the force of the Greek preposition epi (upon) and therefore it may be translated, “On
account of the hope,” or “On the hope.” True religion and the practice of godliness — begin
with meditation on the heavenly life."

This phrase can be translated, “upon the basis of a hope of life eternal.” Paul sought to
invigorate their present Christian walk by encouraging them with the truth about their sure
future hope. Future looking facilitates godward living. What are you fixing your hope on
today? What you are looking (hoping) for will determine what you are living for.

“God, that cannot lie.” This truth about the God of Truth presents a dramatic contrast to the
behavior of the unsaved Cretians (note: "always liars" in Titus 1:12). “Cannot lie” (apseudes
from a = without + pseudes = untrue, deceit, false, liar) describes one free from all deceit or
falsehood and so truthful or trustworthy and is used only in this verse in the NT and only of
God.

The Greek literally reads "the non-lying God" or the "without deceit God“ [o` avyeudh.j Qeo.j].
This is a comforting truth we probably too often take for granted but it is good to be reminded
that “God is not a man, that he should lie; neither the son of man, that he should repent: hath
he said, and shall he not do it? or hath he spoken, and shall he not make it good" (Numb
23:19).

Titus Lecture Notes 11

God is the essence of Truth. Jesus is "the Truth“ (Jn 14:6) and is "Faithful and True“ (Rev
19:11) and the Holy Spirit is "the Spirit of truth, which proceedeth from the Father" (Jn
15:26). It follows that it is “impossible for God to lie” (Heb 6:18). In marked contrast “when
he [the devil] speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (Jn
8:44), but whenever God speaks, He speaks from His own nature which is truth, because He
is the Father of truth. God's character backs up His promise of eternal life making a believer's
certain "hope" radically different from the world's "hope so".

“Promised before the world began.” Since eternity past God had announced and pledged with
solemnity and certainty the transaction that He was going to perform in regard to sinners. In
the present context the promise which "He Himself hath promised us" is "eternal life" (1Jn
2:25).

Keathley comments that "Paul goes on to show that this eternal life promised was not a last-
minute decision that God scrambled to come up with after man’s fall into sin as recorded in
Genesis 3. This promise stretches back into eternity past. This means it has the seal and
certainty of the eternal wisdom of God." And as the patriarch Abraham experienced, what
God promises, He is "able also to perform." (Rom 4:21; 1 Thess 5:24; Heb 10:23)

God has made a solemn binding (covenant) pledge to grant eternal life to sinners. And so we
can be secure in our salvation because it was promised by God. Nothing is as sure as the word
of God, Who cannot lie, Who cannot be deceived, and Who will not deceive.

There is no risk in believing what He says. In fact nothing is more reasonable than for the
creature to believe his Creator. As Joshua reminded the “children of promise” in the OT “that
not one thing hath failed of all the good things which the LORD your God spake concerning
you; all are come to pass unto you, and not one thing hath failed thereof” (Josh 23:14).

“Before the world began.” The original promise was made and ratified in eternity past. Our
gracious God “called us with a holy calling…in Christ Jesus before the world began” (2Tim
1:9), having “chosen us in Him (Christ) before the foundation of the world” (Eph 1:4) and
having "predestinated us unto adoption of children by Jesus Christ to himself” (Eph 1:5).

Titus 1:3 But hath in due times manifested his word through preaching, which is committed
unto me according to the commandment of God our Saviour;

“In due times.” This phrase refers to the seasons or periods appointed by God as appropriate
for the manifestation. Crucial events in God’s programme occur at His designated times in
history as determined by God in His perfect wisdom and omniscience.

God revealed Himself gradually and progressively through a period of time as seen in biblical
history (Hebrews 1:1-2 God, who at sundry times and in divers manners spake in time past
unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he
hath appointed heir of all things, by whom also he made the worlds). God had not previously
fully revealed the plan of salvation in the Old Testament time. But the vagueness disappeared
with the coming of Jesus in the New Testament time when He appeared and “brought life and
immortality to light through the gospel” (2Tim 1:10).

In the OT time God revealed Himself partially by means of visions and dreams (Num 12:6-8),
His speech (1 Sam 3:1-9), Theophanies or Christophanies (Gen 18:1; 32:24-30; Josh 5:13-

Titus Lecture Notes 12

15), and the writings of His prophets (Jer 36:1-2; Luke 16:29). In the NT time, He revealed
Himself personally and completely in the Lord Jesus Christ (Jn 1:14, 18; 4:24-26; 14:9; Heb
1:1-3).

Thus, “the Old is by the New explained, the New is in the Old contained,” and “the New is in
the Old concealed, the Old is in the New revealed” (Ephesians 2:20 “And are built upon the
foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone”).

God caused the Gospel to be published in that time in which it would have the greatest effect.
The thought of the incarnation taking place at the right moment in the history of the world is a
favorite thought with Paul (Gal 4:4; Rom 5:6; Eph 1:10).

In Paul's first letter to Timothy he used the identical phrase to describe Christ's first coming to
give “himself a ransom for all, to be testified in due time” (1 Tim 2:6). Later in the same book
Paul writing about Christ's second coming describes it as “the appearing of our Lord Jesus
Christ: Which in his times he shall shew, who is the blessed and only Potentate, the King of
kings, and Lord of lords” (1 Tim 6:14-15).

“Manifested” (phaneroo) means to make visible that which has been hidden. God’s secret
purposes in salvation have in the preaching of the apostle been brought to light. Phaneroo
describes an external manifestation to the senses hence open to all and means more than "to
appear". A person may appear in a false guise or without a disclosure of what he truly is but
when he is "phaneroo" he is revealed in his true character.

“Manifested His Word through preaching.” God made known His eternal purpose through the
preaching of the gospel, “for after that in the wisdom of God the world by wisdom knew not
God, it pleased God by the foolishness of preaching to save them that believe” (1Cor 1:21).
Paul reminded the Corinthians that his “speech and [his] preaching was not with enticing
words of man's wisdom, but in demonstration of the Spirit and of power” (1Cor 2:4).

John MacArthur commenting on Paul's preaching methodology writes that "Human words of
wisdom, no matter how impressive and persuasive, would have robbed the gospel of its
power. He saw no place for calculated theatrics and techniques to manipulate response. Many
have responded to an emotional appeal, without a true knowledge and conviction of God. Paul
did not do that kind of preaching. He surely would have gotten a wider and more receptive
heating, but his hearers would have been left in their sins and without a Savior. Some have
said that the great preacher Jonathan Edwards read his sermons so that he would not be guilty
of using human persuasive techniques to gain a response. He wanted only the message to
bring the results." (MacArthur, J: 1Corinthians. Chicago: Moody Press)

It is for that reason that expository preaching - preaching that systematically and thoroughly
explains the meaning of Scripture - is the only legitimate way to preach. The preacher’s
responsibility is not to create messages from his own wisdom or cleverness or to manipulate
or sway his listeners by means of his own persuasiveness or charisma but to interpret, explain,
and apply God’s Word as clearly and completely as possible.

“Which is committed unto me according to the commandment of God our Saviour.” Paul
stresses the authoritativeness of the command. Paul's ministry of the gospel was not a matter
of his own choice, but was divinely committed to him.

Titus Lecture Notes 13

No one has a right to regard what is termed “the ministry” as a sort of profession which a
person has to choose as an alternative to another profession or occupation (Col 1:25; Jn
10:12-13; Acts 20:24; Col 4:17; 1Tim 1:12; Hebrews 5:1 “For every high priest taken from
among men is ordained for men in things pertaining to God, that he may offer both gifts and
sacrifices for sins.” “Ordained” [kaqi,statai] verb indicative present passive 3rd person
singular. Passive voice indicates that they did not ordain themselves. The position of high
priest in the Levitical system was by ordination only and so in the same manner no man could
legitimately ordain himself a minister of the gospel.).

Proclamation of the gospel was a trust divinely committed to him and which he was
compelled to complete (Titus 1:3; 1 Cor 9:16; 1 Tim 1:11-12). How all of us as God's servants
need to be constrained by this sense of inescapable responsibility (Jer 20:9; Rom 1:14; 2Tim
4:5; Col 4:17). Spiritual ministry is barren if it is not committed by God to him who engages
in it. In the final analysis ministry is not so much what we do for God but what He does
through those who are His chosen sanctified vessels (Acts 9:15; Jn 15:16; Rom 1:1; 1Tim 2:7;
2Tim 1:11; 2Tim 20-21).

Titus 1:4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from
God the Father and the Lord Jesus Christ our Saviour.

Titus had apparently accompanied Paul on his first missionary journey, or at least part of it
(Gal 2:1). He was was a young convert of Paul's ministry. He was a full-blooded Greek,
unlike Timothy, who was half Jewish (Gal 2:3; Acts 16:1). Paul used Titus in labouring with
the Greek people: Corinth, Crete, and Dalmatia. He had succeeded in ministering to the
troublesome church in Corinth. Paul had left him in Crete as superintendent of the work there.
Now he writes him from Nicopolis (Titus 3:12).

“Common faith” in the sense of belonging to several, thus “held in common”, open to all.
A T Robertson explains this faith as “common to a Gentile (a Greek) like Titus as well as to a
Jew like Paul and so common to all races and classes”.

Titus 1:5 For this cause left I thee in Crete, that thou shouldest set in order the things that are
wanting, and ordain elders in every city, as I had appointed thee:

“For this cause left I thee in Crete.” Paul explains why he left Titus in Crete. Titus is to set in
order the church. The church had been established but needed to be organised to function
effectively. To do that Titus is to ordain elders in every city in Crete upon Paul’s instructions
according to a list of qualifications of elders or bishops.

Hiebert writes concerning Crete that "the moral level of its inhabitants was deplorable. Their
ferocity and fraud were widely attested; their falsehood was proverbial; the wine of Crete was
famous, and drunkenness prevailed."

It was into this ungodly mission field Paul had planted Titus to organize the church and to
“speak, and exhort, and rebuke with all authority” and not to let any man despise him (Titus
2:15).

Titus Lecture Notes 14

Titus must have taken "heed to the ministry which" he had "received in the Lord" (Col 4:17)
for even today the name of Titus is honored in many villages, churches, and monasteries in
Crete.

“That thou shouldest set in order the things that are wanting.” The word “that” (hina) is a
preposition marking the beginning of a purpose clause as Paul now explains why he had left
Titus behind in Crete. Paul as the "wise masterbuilder (had) laid the foundation, and another
(Titus) buildeth thereupon" (1 Cor 3:10), carrying forward the building up of the body of
Christ in Crete.

Calvin notes "Titus held some additional charge, which consisted in giving a form to churches
that had not yet been properly arranged, and in appointing a fixed kind of government
accompanied by discipline. Having laid the foundation, Paul departed; and then it became the
duty of Titus to carry the work higher, that the building might have fair proportions."

“Set in order” (epidiorthoo [evpidiorqo,w|] from epi = upon + dia = through, intensifies meaning
+ orthos = straight, erect, upright; English = orthodontist - straightens crooked teeth or
orthopedist who sets broken bones) means to set right, to set in order, to correct in addition to
what has already been corrected, to finish setting in order, to have deficiencies set right also,
to complete unfinished reforms.

evpidiorqw,sh| verb subjunctive aorist middle 2nd person singular. The use of the middle voice
is "reflexive" and implies that Titus himself (himself is a reflexive pronoun) is personally
involved in the process, and not merely giving orders to others. Titus like an "spiritual"
orthodontist or orthopedist is to set right again what was still in a defective state.

Vine says this verb used "in the sense of setting right again what was defective, a commission
to Titus, not to add to what the Apostle himself had done, but to restore what had fallen into
disorder since the Apostle had labored in Crete." (Vine, W E: Vine's Complete Expository
Dictionary of Old and New Testament Words. 1996. Nelson)

Epidiorthoo [evpidiorqo,w] conveys the idea of to further set straight and therefore implies that
Paul had begun the work of setting in order the things that were defective and that now Titus
is to continue that same work. In other words Titus primary task was not to evangelize but to
straighten out the churches that were already in existence yet deficient in organization and in
need of sound doctrine which produces godly living. He was charged with the task of
correcting and setting straight certain doctrines (e.g., Titus 1:10-11, 13-14; 2:1) and practices
(e.g., Titus 1:12, 16; 3:9) that had become defective. There were false teachers to be silenced,
and there was the pressing need for recognized spiritual leadership in the assemblies. He left
Titus to handle these matters.

Hiebert quoting Greene explains that “Setting in order churches that have gone wrong is a
delicate and large task-more difficult in many ways than evangelizing new fields. False
teachings are hard to correct, and when sin gets into a church, it is difficult to dislodge it.”

As Wiersbe quipped…“The church is a body, and the pastor must occasionally be a “spiritual
physician” and set some bones. (Wiersbe, W. W. Wiersbe's Expository Outlines on the New
Testament. Wheaton, Ill.: Victor Books)

Titus Lecture Notes 15

“Wanting” (leipo) as alluded to above refers to those things in the organization of the
churches which were left unfinished or "wanting". We can see Paul's heart is not to leave and
forget about those he has spent time with but as in this case leaving Titus to tend to their
needs.

Calvin calls us to “observe the modesty of Paul who willingly permits another person to
complete the work which he had begun. And, indeed, although Titus is greatly inferior to him,
he does not refuse to have him for a “corrector,” to give the finishing hand to his work. Such
ought to be the dispositions of godly teachers; not that every one should labor to make
everything bend to his own ambitious views, but that they should strive to assist each other,
and that, when any one has labored more successfully, he should be congratulated and not
envied by all the rest.

“And ordain elders in every city.” The word “and” (kai) introduces an emphatic, specific
detail that required the attention of Titus. The point is that the assemblies of Christians in the
various cities did not have sufficient organization or spiritual leadership.

“Ordain” (kathistemi [kaqi,sthmi] from katá = down + hístçmi = to set or stand) means
literally “to stand or set down".

Most of the NT uses of kathistemi are figurative and refer to "setting someone down in office"
or appointing or assigning a person to a position of authority. To put in charge or to appoint
one to administer an office. To set in an elevated position.

Paul was assigning Titus, "setting him down" (giving him charge) to a position of authority
over the believers in the assemblies of Christians in the various cities of Crete.
Now that Paul had gone, Titus was in charge.

“Elders” (presbuteros the comparative form of présbus = an old man or an ambassador)

referred to men who were older or more senior with no negative connotations but rather a
sense of venerability [venerable: deserving respect because of age, character, associations,
etc].

It should be emphasized that in the context of its biblical use the concept of elder had less to
do with age per se than with the quality of one's spiritual character and possession of the
ability to teach. Simply being older, including even being older in the faith, does not by itself
qualify a man for leadership in the church. In the context of Paul’s epistle to Titus, the use of
“presbuteros” refers to spiritually mature leaders of the church, that is, church elders.

According to Vine's Expository Dictionary of New Testament Words, in the Christian

churches, “elders” are those who, being raised up and qualified by the work of the Holy Spirit,
were appointed to have the spiritual care of, and to exercise oversight over, the churches. To
these the term "bishops," (episkopoi), or "overseers," is applied (Acts 20; Luke 7:17; Luke
7:28; Titus 15, 7), the latter term indicating the nature of their work, “presbuteroi” their
maturity of spiritual experience. The Divine arrangement seen throughout the NT was for a
plurality of these to be appointed in each church, Acts 14:23; acts 29:17; Phil 1:1; 1Tim 5:17;
Titus 1:5. The duty of "elders" is described by the verb “episkopeo.” They were appointed
according as they had given evidence of fulfilling the Divine qualifications, Titus 1:6-9; 1Tim
3:1-7; 1Pet 5:2. (Vine's Expository Dictionary of New Testament Words)

Titus Lecture Notes 16

On the relationship of ELDER, BISHOP (OVERSEER), PASTOR, John MacArthur has an
excellent summary of the word "elder" and how it relates to pastor and bishop (overseer),
writing that elder is a general term referring to those who are also called “bishop” (episkopos;
usage: AV - bishop 6, overseer 1). That the titles elder, pastor, and bishop all describe the
same person is made clear by the use of all three words to describe the same men in Acts
20:17 “And from Miletus he sent to Ephesus, and called the elders (presbuteros) of the
church” and Acts 20:28 “Take heed therefore unto yourselves, and to all the flock, over the
which the Holy Ghost hath made you overseers (episkopos), to feed (poimaino = tend flocks
like a shepherd - oversight, protecting, leading, guiding, feeding. Root word poimén =
shepherd, one who generally cares for flocks, translated "pastors" in Eph 4:11) the church of
God, which he hath purchased with his own blood.” The term “pastor” (English word is from
Latin "pastor" = herdsman, from pascere = to feed) emphasizes their shepherding or feeding
function, “overseer” their authority and leading function, and “elder” their spiritual maturity.”
(MacArthur, John: 1Timothy Moody Press)

In a similarly instructive passage Peter writes "The elders (presbuteros) which are among you
I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of
the glory that shall be revealed“ (1Pet 5:1). Then Peter summarizes the function of an elder
writing "Feed (poimaino) the flock of God which is among you, taking the oversight
(episkopeo) thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind"
(1Pet 5:2).

The "elders" in Titus 1:5 are also referred to as “bishops” in (Titus 1:7) Paul noting that “a
bishop (episkopos) must be blameless, as the steward of God; not selfwilled, not soon angry,
not given to wine, no striker, not given to filthy lucre,” which shows that the elders are also
bishops. The two words describe the office (bishop) and the spiritual maturity of the same
person (elder).

Titus 1:6 If any be blameless, the husband of one wife, having faithful children not accused
of riot or unruly.

"If" (ei) is a "first class conditional" statement which assumes that what follows is true.

Therefore “if any be blameless” does not imply doubt but rather assumes that the fact is
established and the importance of this foundational requirement is brought out by repetition of
the phrase in the following verse (v. 7) and is therefore the primary overarching requirement
for elders. The subsequent qualifications elaborate on what it means to be “blameless.”

This primary condition of “blamelessness” is repeated and strongly emphasized by the verb
form “a bishop must” in Titus1:7 as it is the basic condition for evaluating the prospective
elder with regard to the specific qualifications which follow.

The island of Crete was filled with rebellious men (Titus 1:10-12) and thus Paul was
especially sensitive that the witness of the new church would not be compromised by
objections to its newly chosen elders. The same motivation should be true today.

Life Application Bible Commentary has an excellent summary statement on elder

qualifications: "Notice that most of the qualifications involve character, not knowledge or
skill. A person’s life-style and relationships provide a window into his or her character.
Consider these qualifications as you evaluate people for positions of leadership in your

Titus Lecture Notes 17

church. It is important to have leaders who can effectively preach God’s Word; but even more
importantly, they must live out God’s Word and be examples for others to follow."

“Blameless” (anegkletos or anenkletos from a = without, negative particle + egkaleo/enkaleo

{en = in + kaleo = call} = to call in {as a debt or demand}, to bring to account, to accuse in
court, call into account, bring a charge against) means that which cannot be called to account,
unblamable, irreproachable, free from accusation or reproach, not accused (even to the point
of being unaccusable) of having done anything wrong. It signifies having no blot on one's life
for which one could be arraigned [as in bringing somebody to court for trial] and disqualified.
It means there is nothing laid to one’s charge (as the result of public investigation). It is not
simply an acquittal [acquit: declare somebody to be not guilty of a crime; free or clear
somebody of blame] but the absence of even a valid accusation.

Trench writes that..."It is justly explained by Chrysostom as implying not acquittal merely,
but absence so much as of a charge or accusation brought against him of whom it is affirmed."
(Trench, R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000)

Trench adds that "there is a manifest allusion to a custom which still survives in our
Ordinations, at the opening of which the ordaining Bishop demands of the faithful present
whether they know any notable crime or charge for the which those who have been presented
to him for Holy Orders ought not to be ordained; he demands, in other words, whether they be
anegkletoi, that is, not merely unaccusable, but unaccused; not merely free from any just
charge, for that question is reserved, if need be, for later investigation, but free from any
charge at all—the intention of this citation being, that if any present had such charge to bring,
the ordination should not go forward until this had been duly sifted." (Ibid)

Interestingly, Paul says nothing about charisma, intelligence, education, influence, talent,
attractiveness, etc. The candidate for elder/overseer must live such an exemplary life that
there is not even an occasion to call him to account or bring a charge against him. This
qualification relates to the elder candidate's community standing. There are to be no
accusations circulating about this man's past or present.

Paul used a synonym of anegkletos, anepileptos, (one who has nothing which an adversary
could seize upon with which to base a charge) as the first qualification for elders in 1 Timothy
3:2 translated “blameless.” These two Greek words convey virtually the same meaning,
indicating that the elder must have no obvious flaw in his character or conduct that would
bring justifiable criticism on himself or the church.

Trench adds that “It is not enough for him to be not criminal; he must be one against whom it
is impossible to bring any charge of wrong doing such as could stand impartial examination.
He must be without reproach, irreprehensible.” (Ibid)

MacArthur nicely qualifies this requirement reminding us that "Paul is not speaking of sinless
perfection but is declaring that leaders of Christ’s church must have no sinful defect in their
lives that could justly call their virtue, their righteousness, or their godliness into question and
indict them. There must be nothing in their lives to disqualify them as models of moral and
spiritual character for believers under their care to emulate."

McGee adds that “If any be blameless”—that does not mean he must be perfect, without sin.
It does mean that any accusation that is brought against him must not be found to be true. His

Titus Lecture Notes 18

life must be above reproach....When someone can point a finger at an officer of the church
and accurately accuse him of dishonesty, then the cause of Christ is hurt. It does not matter
how naturally gifted a man may be, if someone can say that his speech does not reflect a
dedication to Christ, then the cause of Christ is hurt, and that man should not be an officer of
the church." (McGee, J V: Thru the Bible Commentary: Nashville: Thomas Nelson)

Matthew Henry commenting on anegkletos writes that the elder candidate "must be one who
lies not under an ill character; but rather must have good report, even from those that are
without; not grossly or scandalously guilty, so as would bring reproach upon the holy
function; he must not be such a one." (Matthew Henry's Commentary on the Whole Bible)

“The husband of one wife.” This Greek phrase [mia/j gunaiko.j avnh,r] is most literally rendered
"a one woman man" or "a one woman husband" and so Young's Literal translates it "of one
wife a husband".

There are 4 primary views regarding the interpretation of this qualification:

(1) He must be married.
(2) He must not remarry if his first wife died.
(3) He must not have more than one living wife (polygamy).
(4) He must remain true and faithful to his wife.

Without discussing the pros and cons (eg, clearly the elder must not be a polygamist) of each
of these views, the last interpretation seems to be the most reasonable.

MacArthur writes: "It is quite possible, and all too common, for a husband to be married to
only one woman yet not be a one-woman man, because he has sexual desires for other women
besides his wife or engages in impure behavior with another woman. Jesus made clear that
“whosoever looketh on a woman to lust after her hath committed adultery with her already in
his heart” (Matt 5:28). A lustful husband, whether or not he ever commits physical adultery,
commits moral adultery if he harbors sexual desire for women other than his wife. He is not a
one-woman man. When his unfaithfulness becomes known, he is disqualified. An elder must
have an unsullied, lifelong reputation for devotion to his spouse and to sexual purity. He must
be completely free of fornication, adultery, divorce, and remarriage (except after the death of
a wife), mistresses, illegitimate children, and all such moral stains that tarnish the reputation
of Christ and His church. When a church brings a morally corrupted man into leadership or
brings him back into leadership after serious moral sin, it does so in serious contradiction of
God’s standards and will." (MacArthur, J: Expositional Commentary on Titus: Moody
Publishing)

“Having faithful children not accused of riot or unruly.” This requirement is the parallel of
that in the epistle to Timothy which says the elder candidate must be “one that ruleth well his
own house, having his children in subjection with all gravity; (For if a man know not how to
rule his own house, how shall he take care of the church of God?)” (1Tim 3:4-5).

“Riot” (dissipation) (indulgent or wasteful living, especially excessive drinking) is “asotia”

related to “asotos” or prodigal, which in turn is derived from “a” = negative + “sozo” = save
which describes something devoid of saving quality) and so strictly, the disposition of an
“ásotos” or prodigal. Literally it is describing the act of one who has abandoned himself to
such reckless behavior.

Titus Lecture Notes 19

“Asotia” is variously translated as profligacy (state of being completely given up to
dissipation and licentiousness), reckless abandon, debauchery (extreme indulgence in
sensuality), riotous living, wild, excess, extravagant squandering, dissoluteness, prodigality
(quality of being recklessly extravagant with wasteful lavishness threatening to lead to early
exhaustion of resources).

“Asotia” describes the child who wastes money with the implication of wasting it on
pleasures and thus ruining himself or herself.

Luke uses the related adverbial form (ásotos) to describe the actions of the prodigal son who
“gathered all together, and took his journey into a far country, and there wasted his substance
with riotous (asotos) living (squandering his estate profligately, riotously, prodigally)” (Lu
15:13).

Paul is saying that an elder's children ought to be trusty and faithful and cannot be charged
with profligate [recklessly extravagant or wasteful; shamelessly immoral], loose or riotous
living.

MacArthur sums up this section observing that if you want to find out if a man is qualified for
leadership in the church, look first at his influence on his own children. If you want to know if
he is able to lead the unsaved to faith in Christ and to help them grow in obedience and
holiness, simply examine the effectiveness of his efforts with his own children. (MacArthur.
Titus: Moody Press)

“Unruly” (anupotaktos from a = negates what follows + hupotásso = be subject to or sit under
in an orderly manner, to subject or arrange [troops] in a military fashion under the command
of a leader, sit under in an orderly manner) literally means not subject (to rule or control) and
thus disobedient to authority, insubordinate, disorderly, unruly, refractory (resistant to
treatment or cure, unresponsive to stimulus), refusing submission to authority, undisciplined,
rebellious, outside of one’s control, disregarding restraint, unwilling to submit, headstrong,
intractable. They are ungovernable for they refuse to be subject to any control.

Anupotaktos in context refers to personal unruliness, refusal to recognize or submit to proper

authority, of parents or of society. A man whose children are profligate and unruly, even if
they are genuine believers, is not qualified for pastoring or for other elders’ duties.

Unsubdued children who cannot be subjected to parental control. They are refractory
(resisting attempts to manage or mold, resisting subjection to law, control or authority,
obstinate in non-compliance, unmanageable, obstinately unyielding), insubordinate, unruly
and disorderly. These children will not be subject to any control and specifically are unwilling
to bow to parental authority. The inability to train up one's children and to govern them with
authority suggests that the elder candidate lacks the ability to train and govern the members of
his local church [1Tim 3:4-5 “One that ruleth well his own house, having his children in
subjection with all gravity; (For if a man know not how to rule his own house, how shall he
take care of the church of God?)]

Eli's sons in the OT are a good example of “riot" and “unruly" being described as “sons of
Belial; they knew not the LORD” (1Sam 2:12; the Hebrew word ‘Belial” is used in 2 Cor
6:15 by Paul for Satan). Scripture records that the spiritual leader “Eli was very old, and heard
all that his sons did unto all Israel; and how they lay with the women that assembled at the

Titus Lecture Notes 20

door of the tabernacle of the congregation” (1Sam 2:22). God judged Eli telling him: “I will
judge [your] house for ever for the iniquity which [you] knoweth; because [your] sons made
themselves vile, and [you] restrained them not” (1Sam 3:13). Clearly spiritual leaders should
be prayerfully chosen for they will be held accountable for the effects of their leadership.

One might summarize this section by saying that an elder must have only one wife and be
faithful to her and must be the head of a godly family.

Proverbs 22:6 “Train up a child in the way he should go: and when he is old, he will not
depart from it.” Some have taken this verse as a promise rather than what it really is, a
proverb. If one is to accurately interpret the wisdom literature in the OT, one must remember
that a proverb is not a promise but is a saying that is generally true.

Proverbs 22:6 is certainly generally true but It is absolutely not a promise and this genre of
interpretation has resulted in placing of many parents under a false sense of guilt and
condemnation. The point is that although it is clear the parent has responsibility to train up a
child, the child also has a responsibility.

Titus 1:7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon
angry, not given to wine, no striker, not given to filthy lucre;

“Bishop” (episkopos from epi = upon + skopos = distant mark or goal looked at & related
word sképtomai = to look about = source of English "scope") is literally one who watches
upon or over others. The secular and Biblical uses of episkopos both emphasize the idea of
men charged with exercising watchful care over others. In the NT the bishop (overseer)
watches over the spiritual life of the "sheep" in his flock. "Elder" (presbuteros) implies the
maturity and dignity of the man, while “bishop“ (episkopos) indicates his work as the
"overseer" of God's flock. Someone has summarized elder and overseer with the statement
that elder is the title, oversight is the function.

“Must” (dei from deo = to bind or tie objects together, put in prison and also root of doulos,
bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or
inevitability. “Dei” refers to inward constraint which is why it is often translated "must“,
"ought", "should", or "has to". It describes that which is under the necessity of happening or
which must necessarily take place, often with the implication of inevitability.

In regard to bishops the verb "must" (dei) expresses the moral fitness (in the 15 or so
characteristics that follow) that is absolutely necessary in order for one to qualify to lead the
local church. In Paul's first epistle to Timothy, he used “dei” twice in his description of
qualifications for an overseer (1 Timothy 3:2 “A bishop then must be blameless, the husband
of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;” 1 Timothy
3:7 “Moreover he must have a good report of them which are without; lest he fall into
reproach and the snare of the devil.”)

“Dei” emphasizes the inevitableness of the Cross, because it was for this very purpose Jesus
took the form of man and He was constrained to fulfill His purpose (cf Jn 4:34, 17:4). “Dei”
in fact is often used by Jesus regarding His work and it's inevitable fulfillment on the Cross of
Calvary (eg, Mk 8:31; Lk 4:43; 9:22; 13:33; 24:7, 26; Jn 3:14; 12:34).

Titus Lecture Notes 21

The preceding passages showing the use of the word “dei” presents an excellent sense of the
"binding" nature of the verb “dei” and helps one understand how strong Paul feels about the
qualifications for overseers! From the use and meaning of “dei” one can understand that the
candidate for bishop must possess the traits in the following verses and if he does not he must
not be appointed an overseer. Spiritual leaders not only must teach truth but also must live
out the truth in their life as examples of godliness to their flock. In short, the verb “dei”
speaks of what is necessary, not optional. Paul is clearly instructing Titus that it is a must and
not an option that bishops ought to have the traits in the following list.

“Steward” (oikonomos from oíkos = house + némo = manage, distribute, dispense) is literally
the manager or superintendent of a household or estate.

Vincent notes that in the Greek culture the steward was the one who assigns to the members
of the household their several duties, and pays to each his wages. The paymaster. He kept the
household stores under lock and seal, giving out what was required; and for this purpose
received a signet-ring from his master.

Vincent adds that many stewards had considerable responsibility and authority. In addition to
caring for all the needs of family members, they could be responsible and accountable for
household finances and for making sure, for example, that crops were properly planted,
cultivated, and harvested. They often had oversight of all other household servants, to provide
for them and to assign and supervise their work. They would make sure that those who were
sick or wounded were cared for and even dispensed discipline when necessary. (Marvin
Vincent’s NT Word Studies)

And so, the overseer as “the steward of God” does not own the church or the people of the
church. But he is in charge of their spiritual nourishment, growth and behavior. God's steward
must see that the household of God is cared for and looked after and that their energies and
lives are directed to the will of the Master. The steward must do the will of the Master,
carrying out His Word without any deviation whatsoever.

Because the "overseer" is "God's steward", he is directly accountable to Him and thus he must
conform to the highest moral and spiritual standards. Thus, a steward of God must not
squander what has been entrusted to him (Lk 16:1-2), in the present context the care of God's
"sheep".

Paul writes in 1 Corinthians 4:1-2 – “Let a man so account of us, as of the ministers of Christ,
and stewards of the mysteries of God. Moreover it is required in stewards, that a man be
found faithful.” So one of the most important characteristic of a steward is faithfulness (cf
Matt 24:45). He must use what his master gives him for the good and glory of his master, and
not for himself personally. The idea is that he takes scrupulous care of that which was
entrusted to him, and give it out to others faithfully and as directed by his master Jesus
Christ.

Wiersbe adds that “The elder must never say, ‘This is mine!’ All that he has comes from God
(Jn 3:27) and must be used for God. His time, possessions, ambitions, and talents are all
loaned to him by the Lord; and he must be faithful to use them to honor God and build the
church. Of course, all Christians ought to be faithful stewards, and not the pastors only!”
(Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Titus Lecture Notes 22

“Self-willed” (authades from autós = self + hedomai = to delight in, take pleasure, English
word = "hedonist") is literally delighting one's self and describes a man who has a self loving,
self seeking spirit, who is so pleased with himself that nothing else pleases him and he cares
to please nobody.

He is preoccupied with his own interests. His is so dominated by self–interest and lack of
consideration of others, that he arrogantly asserts his own will He is self-satisfied, self-
centered, self-complacent, arrogant, proud, haughty, stubborn, willful, inflexible,
presumptuous, unaccommodating, harsh, despising others, dictatorial, dogmatic, impatient of
contradiction, and unyielding. In his self-loving spirit, he seeks only to gratify self and is
regardless of others.

A bishop ought not be self-willed (mh. auvqa,dh). Each of the negative traits is preceded by
“not” (Gk = me) and should be considered explanatory of Paul’s fundamental qualification of
“blameless.”

R. C. Trench said of such a man that, he obstinately maintains his own opinion, or asserts his
own rights, while he is reckless of the rights, opinions and interests of others...(he so far
overvalues) any determination at which he has himself (has) once arrived, that he will not be
removed from it." In some sinful men their authadeia (related noun form), the ungracious
bearing towards others, the self-pleasing which is best pleased when it displeases others, is the
leading feature of their character. (Trench, R. C. Synonyms of the New Testament.
Hendrickson Publishers. 2000)

Vine says that authades denotes one who, dominated by self-interest and inconsiderate of
others, arrogantly asserts his own will, one who persists in his own determination. It is the
opposite of “gentle”. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson)

The overseer should not to think more highly of himself than he ought to think; but to think so
as to have sound judgment (Rom 12:3). Further the overseer should be like Christ Who said
not My will, but Thine be done (Luke 22:42, cf Phil 2:3-7; 1 Pet 5:1-5).

The overseer should be one who does not insist on having his own way. He should be flexible
in his opinions, considerate of other viewpoints and sensitive to use authority in ways that
truly promote God’s work and not his selfish, personal agenda. He should not have a self-
loving spirit which seeks to gratify self in arrogant disregard of others.

Overseers (and pastors) ought not to be overbearing, arrogant, and refuse to take people’s
suggestions and criticisms, acting more like dictators then spiritually mature leaders, refusing
to take other's suggestions and criticisms. They are to be benevolent leaders not brutal
dictators.

Note that Peter ascribes this trait to false teachers as in 2 Peter 2:10 – “But chiefly them that
walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are
they, selfwilled, they are not afraid to speak evil of dignities.”

Albert Barnes says authades means, properly, self-complacent; and then, assuming, arrogant,
imperious. The gist of the offence is that of being self-complacent; a trait of character which,
of necessity, makes a man imperious (marked by arrogant assurance), dogmatical, impatient

Titus Lecture Notes 23

of contradiction, and unyielding. Such a man, evidently, is not fit for the office of a minister
of the gospel.

MacArthur comments that authades is an unusually strong adjective denoting an arrogant self-
interest that asserts its own will with utter disregard for how others might be affected. Proud
self-interest is, in one way or another, the root of all sin, because it not only disregards the
interests and welfare of other people but, even more important, disregards God’s will and
replaces His purpose and glory with man’s. The world usually looks to the aggressive, self-
assertive person for leadership. But those characteristics disqualify a man for leadership in the
church, where a self-willed man has no place. Every believer, and certainly every church
leader, must continually fight the battle against fleshly self-will, self-fulfillment, and self-
glory. (MacArthur. Titus: Moody Press)

MacDonald adds that “If a man is headstrong, obstinately right with no possibility that those
who differ might be, if he is unyielding and impatient of contradiction, then he is unsuited to
be a spiritual leader. An elder is a moderator, not a dogmatic autocrat.” (MacDonald, W., &
Farstad, A. Believer's Bible Commentary: Old and New Testaments. Nashville: Thomas
Nelson)

“Soon angry” (orgilos from orge = anger, wrath), prone to anger, easily "inflamed", inclined
to anger, hotheaded, irascible [marked by hot temper and easily provoked to anger]. This trait
describes a man who does not have his passion of anger under control. The idea is not one
who is prone to just occasional outbursts, but who has a continual propensity to anger. This
trait describes headstrong, obstinate individuals who always want to have their own way
regardless of the consequences, and are contemptuous or look down on others. Hotheaded
individuals speak and act without thinking and end up hurting others, something the overseer
must never do, but is also true for all believers. We must also manifest the fruit of the Spirit,
exhibiting self-control, the opposite of quick tempered.

Someone has aptly said that temper is such a wonderful thing that it’s a shame to lose it.
That's Paul's advice for prospective elders and overseers. Do not be easily provoked. Keep
your passion under control. Remember that one of the characteristics of love is that it is "not
easily provoked" (1 Cor 13:5) but is willing to endure slights and insults. The overseer
exhibits this love which is not irritable, but which absorbs offenses, insults, and
inconveniences for the sake of others’ welfare. The overseer is to be mild, yielding and tender
so that "no corrupt (unwholesome, putrefying, disgusting, ‘rotten’) communication" proceeds
from his mouth but only such a word as is good for edification according to the need of the
moment, that it may give grace to those who hear (Eph 2:9).

Matthew Henry adds "How unfit are those to govern a church who cannot govern themselves,
or their own turbulent and unruly passions! The minister must be meek and gentle, and patient
towards all men."

A man who cannot control his emotions will have difficulty leading others and exercising
proper judgment over church matters, especially those associated with strong feelings. This
qualification does not mean the overseer cannot have strong personal feelings on certain
issues but does prohibit an impulsive or divisive reaction that would do more to complicate
the problem than to solve it. The overseer should be "swift to hear, slow to speak, slow to
wrath" (Jas 1:19) for this shows him to be a man of understanding and fit to teach others,

Titus Lecture Notes 24

which an angry man is not. “For the wrath of man worketh not the righteousness of God” (Jas
1:20).

Solomon adds these words of wisdom concerning anger...

Proverbs 14:29 “He that is slow to wrath is of great understanding: but he that is hasty of
spirit exalteth folly.”
Proverbs 15:18 “A wrathful man stirreth up strife: but he that is slow to anger appeaseth
strife.”
Proverbs 19:11 “The discretion of a man deferreth his anger; and it is his glory to pass over a
transgression.”
Proverbs 29:22 “An angry man stirreth up strife, and a furious man aboundeth in
transgression.”

“Given to wine” (paroinos from para = beside, near + oinos = wine) is literally "tarrying at
wine" (Vine), one who stays near, continually alongside or in the presence of wine. The
picture is of a man who always has a bottle (wineskin) on the table indicating his addiction.

While total abstinence is not demanded in the word, there is one situation in which refraining
is called for, namely, when drinking wine would offend a weaker brother or cause him to
stumble (Rom 14:21). This is the overriding consideration which causes great numbers of
Christians to abstain from alcohol entirely.

Proverbs adds these wise words for those who would seek to oversee others: “It is not for
kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: Lest they
drink, and forget the law, and pervert the judgment of any of the afflicted” (Prov 31:4-5). The
overseer should “be not drunk with wine, wherein is excess; but be (continually) filled with
the Spirit" so that he be able to speak to others “in psalms and hymns and spiritual songs”
(Eph 5:18-19).

“Striker” (plektes from plesso = to strike) is literally one who hits another with force, a fist
fighter and figuratively one who is a violent, contentious and quarrelsome. The Greeks
widened the meaning to include not only physical violence, but also "violence" in speech so
that plektes came to mean one who strikes with words harder than with his fists! It is possible
to hurt a person more deeply and permanently with cruel words than with a fist.

The man who abandons love and resorts to violence of action or of speech is not fit to be an
overseer. The overseer is to be a man who avoids retaliation, no matter how cruelly provoked,
instead seeking to settle all conflicts peacefully, reasonably, and without animosity [hostility]
(see Rom 12:18).

2 Timothy 2:24-25 “And the servant of the Lord must [here is that verb dei again - this is
not an option] not strive; but be gentle unto all men, apt to teach, patient, In meekness
instructing those that oppose themselves; if God peradventure will give them repentance to
the acknowledging of the truth.”

“Given to filthy lucre” (aischrokerdes from aischrós = filthy, shameful, indecent, dishonorable
+ kerdos = gain, profit) is shamelessly greedy, avaricious (excessively acquisitive especially in
seeking to hoard riches), a seeker of gain in disgraceful ways. It describes a man who does
not care how he makes money so long as he makes it.

Titus Lecture Notes 25

The overseer is not to be given to improper gain for selfish purposes and specifically is not to
use his office as a means of accumulating unjust gain. To be sure, the laborer is worthy of his
hire, but church leadership is never to be used to make money. The overseer is not to be eager
for gain, especially gain that degrades his moral character. He is not to be like those who,
without honesty or integrity, seek wealth and financial prosperity at any cost.

Peter instructs leaders to “feed the flock of God which is among you, taking the oversight
thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind” (1 Peter
5:2). Peter warned about false teachers who “through covetousness shall they with feigned
words make merchandise of you” (2Pet 2:3) and who “have forsaken the right way, and are
gone astray, following the way of Balaam the son of Bosor, who loved the wages of
unrighteousness” (2Pet 2:15).

Titus 1:8 “But a lover of hospitality, a lover of good men, sober, just, holy, temperate.”

Five negatives in the preceding verse are now followed by six positive qualifications.

“A lover of hospitability” (philoxenos from phílos = friend, to be friendly to one or to wish

him well, beloved, dear + xenos = stranger, unknown, foreign or foreigner, alien, guest) is
literally "stranger loving" or a friend of strangers, showing them care and kindness.
Hospitable is from Medieval Latin “hospitâre” = to receive as a guest which in turn is from
Latin “hospes” = guest. Practically “philoxenos” means fond of guests and so hospitable or
given to (lover of) hospitality. It describes one who is given to generous, welcoming and
cordial reception of visitors, guests or strangers. It means to give practical help to anyone who
is in need (friend or stranger, believer or unbeliever). The hospitable man freely offers his
time, his resources, and his encouragement to meet the needs of others.

Matthew Henry makes a good point that this trait is evidence that he is not given to filthy
lucre, but is willing to use what he has to the best purposes, not laying up for himself, so as to
hinder charitable laying out for the good of others.

Lydia from Thyatira is an excellent example of this virtue, for when Lydia and her household
“was baptized she besought (Paul, et al), saying, ‘If ye have judged me to be faithful to the
Lord, come into my house, and abide there.’ And she constrained them…And they (Paul and
Silas) went out of the prison, and entered into the house of Lydia” (Acts 16:15, 40). Likewise,
the overseer's home should always be open to strangers, to those with personal problems, to
the disheartened and the oppressed.

An elder should be a person who reaches out to strangers, the unsaved as well as believers,
and makes them feel at home in his house. It should be a place of blessed Christian
fellowship, where every guest is received as if he were the Lord Himself as in the example of
Abraham. Abraham (Gen 18:1-8) and Lot (Gen 19:1-3) are notable examples of men who
opened their homes to entertain strangers. Abraham probably did not realise that he was
entertaining the Lord Himself in a pre-incarnate Christophany and Lot certainly entertaining
angels (cf Heb 13:2).

In Romans Paul wrote that believers should be “distributing to the necessity of saints; given to
hospitality” (Rom 12:13). Peter exhorts believers to “use hospitality one to another without
grudging” (1 Pet 4:9). In view of this NT emphasis on believers exhibiting hospitality, it

Titus Lecture Notes 26

would be especially important for the overseers and elders to lead by their example of concern
for the welfare of others in need.

“A lover of good men” (philagathos from phílos = friend, loved + agathós = good,
benevolent) means loving and practicing what is intrinsically good. Philagathos combines not
only the liking to be kind but also the actual doing of good. This trait describes one who is
tireless in activities prompted by love.

Spiritual leaders should be known as friends of the godly and virtuous. This man is good
because he has a good heart and surrounds himself with good things. Overseers who are
lovers of good things and good men give evidence of their piety, and likeness to God and their
Master Jesus Christ. The overseer's speech, activities, and associations should reveal that he is
separated from all that is disreputable, questionable, or overtly wrong.

“Sober” (sophron from sozo = to save + phren = mind) is literally a "saved" mind and so
describes the man whose thoughts are saving thoughts. He is sane, sober minded, cool-
headed, discreet and always using good judgment, in control of self (curbing his desires and
impulses), prudent (showing the ability to govern and discipline oneself by the use of reason),
avoiding extremes and giving careful consideration to responsible actions.

The prudent person is intent on the what, the how, and the when of doing what should be
done. He is sensible person and in control of his mind, including what he thinks about and
what he does. He is balanced in his opinions and actions. This man follows sound reason, and
is not under the control of passion, his desires and passions being well regulated. This man
has a sound or healthy mind and thus possesses the ability to curb desires and impulses so as
to produce a measured and orderly life.

MacArthur adds that this man "does not allow circumstances or the immorality or foolishness
of the world to distract him and gain his attention and interest. He not only does not become
involved in things that are outright immoral and unspiritual but also avoids things that are
trivial, foolish, and unproductive. He knows his priorities and is devoted to them."
(MacArthur. Titus: Moody Press)

“Just” (dikaios from dike = right, just) defines that which is in accordance with high standards
of rectitude [moral correctness or straightforwardness]. It is that which is in right relation to
another and so in reference to persons defines the one who is morally and ethically righteous,
upright or just.

From a legal viewpoint dikaios refers to one who is law-abiding (doing all that law or justice
requires), honest and good in behavior and from a religious viewpoint one who is rightly
related to God. In simple terms this trait describes being in accordance with what God
requires. The righteous man does what he ought. He is the person who conforms to the
standard, will or character of God.

The overseer who is not just, fair minded and upright toward men in all of his dealings can do
little good and potentially can accomplish great harm to the body of Christ. The overseer's
conduct must conform to the standard of right (dike). He is a man of integrity who sticks by
his word and practices what he preaches.

Titus Lecture Notes 27

“Holy” (hósios) pertains to being without fault relative to deity, devout, pious, pleasing to
God, holy. It describes a person who lives right before God and so is described as devout,
dedicated or holy. Hosios is used to refer to that which is true to divine direction and purpose,
to genuine obedience to God’s will. Hosios describes the man who reverences the
fundamental decencies of life, the things which go back beyond any man-made law. The idea
in this word includes personal piety, an inner attitude of conforming to what is felt to be
pleasing to God and consistent with religious practices. This man keeps himself free of
anything which would "stain" him in the eyes of God.

“Temperate” (egkrates or enkrates from en = in + kratos = power from the stem krat- denoting
power or lordship) is literally one in control of strength and thus one having power to "hold
oneself in" or to "master self". This virtue describes "lordship" or dominion over self. The
self-controlled individual exercises restraint over his own impulses, emotions, appetites and
desires. Synonyms include self-control, moderate, restrained, and an older probably less
familiar term, continent (exercising self-restraint).

A temperate man is moderate in the enjoyment of what is lawful and refrains from all that is
unlawful and harmful. This trait pictures the athlete who is self-restrained and self-disciplined
but the distinction is that the athlete exerts self control in his own power. One who is not
temperate is a short-tempered person who speaks and acts impulsively and lacks self-control.

Self-control means building the will to say "no" when a powerful appetite inside you screams
"yes". Self-control is a lifelong course (called sanctification) in learning attitudes and
responses that do not come naturally and channeling natural appetites toward God’s purposes.

The overseer who exhibits the power to curb his fleshly impulses, passions and appetites does
so not by his own ability but by the power of God’s Spirit. When one surrenders his will to
the control of the Holy Spirit, and He is in charge, the overseer will have self-control. The one
who walks “in the Spirit...shall not fulfil the lust of the flesh" (Gal 5:16) and he or she will
bring forth "the fruit of the Spirit" which includes “temperance” or "self-control." When a
person is filled with (controlled by) the Spirit, he has divinely empowered "self-control" and
glorifies God. Such a person lives an exemplary life on the outside because they submit to the
Holy Spirit’s control on the inside. Any man who would serve over others, be he a candidate
for overseer or a teacher of children's Sunday School, must first be master of himself or
herself.

Titus 1:9 Holding fast the faithful word as he hath been taught, that he may be able by sound
doctrine both to exhort and to convince the gainsayers.

Paul moves from the personal qualifications discussed above to the "doctrinal qualifications"
of elders and overseers, expounding a truth which is critical to the spiritual health of the body
of Christ.

“Holding fast” (antechomai from antí = against or opposite to + écho = hold) means literally
to hold one's self against, the primary sense being to keep one's self directly opposite someone
or something. It conveys the sense of cleaving to, strongly adhering to or holding firmly (in
context to the faithful word).

Titus Lecture Notes 28

Antechomai expresses the sense of a strong attachment to someone or something. To be
devoted (feeling or demonstrating loyalty and thus ardent, devout, loving). To cling to (adhere
as if glued firmly to and so to hold on tightly and tenaciously).

Overseers and elders must continue to cling tenaciously and uncompromisingly to the faithful
Word even in the face of opposition and the temptation to abandon it for something more "ear
tickling" (2Tim 4:3-4). He is not to be like a child “tossed to and fro, and carried about with
every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait
to deceive” (Eph 4:14). The bishop instead must be characterized by doctrinal stability so that
he is emboldened like Paul to not “shun to declare…all the counsel of God” (Acts 20:27).

Barnes says the overseer "is to hold (the truth) fast, in opposition to one who would wrest it
away, and in opposition to all false teachers, and to all systems of false philosophy. He must
be a man who is firm in his belief of the doctrines of the Christian faith, and a man who can
be relied on to maintain and defend those doctrines in all circumstances." (Albert Barnes'
Notes on the Bible)

Paul uses the middle voice (reflexive = an action initiated by and directed back onto the
subject) for antechomai (avnteco,menon verb participle present middle accusative masculine
singular) to picture the overseer holding himself face to face as it were with the Word of God
because he knows it to be trustworthy and dependable, not unreliable and treacherous like the
spurious teachings of those who contradict.

“The faithful Word.” Psalm 19:7 “The law of the LORD is perfect, converting the soul: the
testimony of the LORD is sure (translated in Septuagint with pistos - "faithful"), making wise
the simple.”

Spurgeon comments that "God’s witness in his Word is so sure that we may draw solid
comfort from it both for time and eternity, and so sure that no attacks made upon it, however
fierce or subtle, can ever weaken its force. What a blessing that in a world of uncertainties we
have something sure to rest upon! We hasten from the quicksands of human speculations to
the solid ground of divine revelation." (Spurgeon’s notes)

Psalms 111:7 “The works of his hands are verity and judgment; all his commandments are
sure (translated in Septuagint with pistos - "faithful").”

Spurgeon writes "All that he has appointed or decreed shall surely stand, and his precepts
which he has proclaimed shall be found worthy of our obedience, for surely they are founded
in justice and are meant for our lasting good. He is no fickle despot, commanding one thing
one day and another another, but His commands remain absolutely unaltered, their necessity
equally unquestionable, their excellence permanently proven, and their reward eternally
secure.”

God's Holy Word is trustworthy, dependable, reliable and sure because God Himself is
faithful (1Cor 1:9; 1Thess 5:24) and cannot lie (Titus 1:2; Num 23:19). Because God's Word
is faithful, those who teach and preach the Word must also be faithful or trustworthy (1Cor
4:2; Num 12:7) and “commit it to faithful men, who shall be able to teach others also" (2Tim
2:2).

Titus Lecture Notes 29

God's Word will surely come to pass. Therefore, it behooves the overseer to be diligent to
cling to this precious trustworthy Word as he leads the flock into all truth and counters all lies
and liars with the Word of Truth.

MacArthur says that "It is failure in the area of holding fast the faithful word that is largely
responsible for the superficial, self-elevating preaching and teaching in many evangelical
churches...the weak, shallow, insipid sermonettes for Christianettes. Here is the real villain
that has led so many to be converted to what they consider relevancy and therefore to preach a
pampering psychology or become standup comics, storytellers, clever speechmakers or
entertainers who turn churches into what John Piper in his most excellent book The
Supremacy of God in Preaching has called “the slapstick of evangelical worship” (Baker,
1990, p 21). Preaching and teaching are the primary responsibilities of elders." (MacArthur.
Titus: Moody Press)

The overseer (and every believer) is enabled “to stand against the wiles of the devil” (Eph
6:11) because he has girded his loins “about with truth” (Eph 6:14; Jn 17:17 “thy word is
truth”). The only “offensive” weapon the overseer can wield against the lies of Satan is “the
sword of the Spirit, which is the word of God” (Eph 6:17).

C. H. Spurgeon's exhortation is applicable to overseers. He writes ''It is blessed, to eat into the
very soul of the Bible until, at last, you come to talk in Scriptural language, and your spirit is
flavored with the words of the Lord, so that your blood is Bibline and the very essence of the
Bible flows from you.''

“As he hath been taught” (kata. th.n didach.n, katá ten didachen, according to the teaching).
The faithful word to which the overseer is to tenaciously cling is that which is “as he that been
taught” or in full agreement with the teaching of “the Lord, and was confirmed…by them
(apostles) that heard Him” (Heb 2:3).

Isaiah gives a good test of any overseer (or any teacher for that matter) is: “To the law and to
the testimony: if they speak not according to this word, it is because there is no light in them”
(Isa 8:20). Isaiah taught that if the predictions of the false prophets did not harmonize with
written revelation, their counsel was darkness and not light. Similarly Paul is instructing Titus
that every "word" must be tested by plumb line of "the teaching“ (th.n didach.n) (which today
equates with the Holy Bible, the overseer's absolute "yardstick").

In his first letter to Timothy, Paul emphasizes that the overseer "must (continually) be (this is
not optional)...apt to teach (didaktikós) (apt or skillful at teaching, able to communicate
spiritual truth)" (1Tim 3:2). He must continually “labour (toiling to the point of weariness) in
the word and doctrine (didaskalia)” (1Tim 5:17). In the second epistle to Timothy Paul
explained that “the servant of the Lord must not strive; but be gentle unto all men, apt to teach
(didaktikós), patient” (2Tim 2:24).

J Vernon McGee writes..."I feel that men who hold office in a church should be Bible-trained
men. During World War II we had what was called “ninety-day wonders.” The army needed
more officers and so they put them through a short course in a hurry, and they came up with
some rather peculiar second lieutenants in those days. Remember that Paul told Timothy to
“lay hands suddenly on no man …” (1Tim 5:22). You are not to have a man converted one
night, ask him to give his testimony the next night, make him an officer in the church on the
third night, an evangelist on the fourth, and the pastor of the church on the fifth night! We

Titus Lecture Notes 30

sometimes do things like that today, and it is very unfortunate for the church. A church officer
should be able to stand on the Word of God and to give it out." (McGee, J V: Thru the Bible
Commentary: Nashville: Thomas Nelson)

“That” (hina) is a purpose statement explaining why the overseer needs to cling to the reliable
Word of God for only in this manner will he be enabled to carry out effective exhortation and
refutation.

John Calvin wrote that “the overseer ought to have two voices: one, for gathering the sheep
and another, for warding off and driving away wolves and thieves.” Calvin adds that “This is
remarkable applause (marked commendation) bestowed on the word of God, when it is
pronounced to be sufficient, not only for governing the teachable, but for subduing the
obstinacy of enemies. And, indeed, the power of truth revealed by the Lord is such that it
easily vanquishes all falsehoods.”

“Able” (dunatos from dunamai = referring to power one has by virtue of inherent ability and
resources) means powerful, able, strong. It describes that which has sufficient or necessary
power, means, skill, or resources to accomplish an objective. An overseer who makes it his
habit or lifestyle to continually be "holding fast the faithful word" is an overseer who will
possess the inherent ability, competence and skill to exhort the saints and refute the spiritual
opponents.

“Sound” (hugiaino verb from noun hugies = whole, healthy; English = hygiene, hygienic =
making sick folk whole; figuratively right or accurate) means to be in good health, to be
healthy and wholesome, referring to literal, physical health as in (Luke 7:10 “And they that
were sent, returning to the house, found the servant whole (u`giai,nw hugiaino) that had been
sick.”)

Hugiaino is used more often in the NT in the figurative sense referring to various things
(teaching, doctrine, words, the faith). When referring to doctrine hugiaino means doctrine that
is sound (free from flaw, defect, decay, admixture of error, fallacy), correct, true, pure, free of
error, uncorrupted. Hugiaino denotes the wholesomeness or healthiness of true Christian
teaching which is to accurately or correctly reflect the Bible and God's will and way. True,
incorrupt and unadulterated doctrine.

Paul uses hugiaino only in the figurative or metaphorical sense. In the Pastoral epistles,
hugiaino occurs eight times with six uses associated with didaskalia, which is doctrine or
teaching. The importance of sound, healthy, wholesome Christian doctrine cannot be
overemphasized in regard to the spiritual health of the body of Christ. The spiritual health and
wholeness of our flock is dependent on what we are feeding them.

“Doctrine” (didaskalia) refers not to the method of teaching but to the content or the body of
knowledge usually taught by speaking and which was constructed so as to shape the listener's
will. Doctrine has the double application of exhorting and convicting, of instructing the saints
and convicting those in opposition.

“Exhort” (parakaleo from para = beside + kaleo = call) means literally to call alongside of for
the purpose of giving strength and help. Parakaleo described a defense counsel in a court of
law who served as the accused person's advocate and who pleaded the cause of the accused.
Parakaleo displays a wealth of meanings but in the present context seems to teaching which

Titus Lecture Notes 31

was encouraging, comforting, and edifying to the believers, especially in light of the false
teachers alluded to in the subsequent passages.

The overseer’s purpose is to admonish, strengthen, encourage the saints, enabling them to
understand doctrine. This Biblical exhortation becomes the foundation of spiritual living,
building the believers up in the faith.

“Convince the gainsayers.” Just as a physician must attack infection & disease, so local
church leaders must attack false doctrine! The overseer is to be continually able to rebuke the
opposition in such a way that the opponent is compelled to admit the error of his ways, to
bring forth conviction or confession.

“Convince” [convict, rebuke] (elegcho or elencho is a primary verb but is related to elegchos
= bringing to light) means to bring to the light (to reveal hidden things) with the implication
that there is adequate proof of wrongdoing. To expose, to convict, to reprove, to shame or
disgrace and thus to rebuke another in such a way that they are compelled to see and to admit
the error of their ways. To show someone that they have done something wrong and summon
them to repent.

Trench says that “elegcho means ‘to rebuke another, with such an effectual wielding of the
victorious arms of the truth, as to bring him, if not always to a confession, yet at least to a
conviction of his sin’...The aim of Christian rebuke is not to humiliate a man, but to enable
him to see and recognize and admit the duty and the truth to which he has been either blind or
disobedient”.

There is another verb, epitimao, which is somewhat similar to elegcho and also can mean
rebuke but in contrast to elegcho, the rebuke associated with epitima does not bring the
individual rebuked to a conviction of fault. It might be because the one rebuked was innocent
of the charge or that he was guilty but refused to acknowledge his guilt.

Epitimao is used by Mark, for Satan, the fallen angels, and the demons who are incorrigible,
refuse to be convicted of their sin and will not acknowledge it nor repent. For example, Mark
records that when Jesus saw that a crowd was rapidly gathering, He rebuked (epitimao) the
unclean spirit, saying to it, “Thou dumb and deaf spirit, I charge thee, come out of him, and
enter no more into him” (Mk 9:25).

“Gainsayers” [those who contradict] {gainsay = deny, contradict, speak against} (antilego
from anti = over against, opposite, instead of, in place of + lego = speak) means literally to
say against or to speak against and so to contradict (assert the contrary of, take issue with,
implying open or flat denial), to speak in opposition to or to oppose (place over against
something so as to provide resistance), to gainsay (declare to be untrue or invalid and implies
disputing the truth of what another has said), to deny, to refute (to deny the truth or accuracy
of).

These “gainsayers” here in Titus are obstinate and are continually (present tense = habit,
lifestyle) contradicting, disputing, opposing, speaking against and taking issue with biblical
truth. You know who they are...these men are in every church and the overseers need to be
men of the Book in order to counter their divisive arguments that seek to discredit the Book!

Titus Lecture Notes 32

It is interesting that this passage on elders and overseers says nothing directly about their
physical prowess, educational attainments, social status, or business acumen but instead
places emphasis upon their character. It is not true, as is sometimes suggested, that the same
qualities that make a man successful in business also fit him for leadership in the church!
How is your church doing? Does your leadership insist on these very specific qualifications or
do you select men based upon charisma (extraordinary powers, distinguishing certain
Christians and enabling them to serve the church of Christ, the reception of which is due to
the power of divine grace operating in their souls by the Holy Spirit), popularity, success in
the world system? The emphasis must always be on the integrity of the candidate rather than
on their spectacular gifts or accomplishments. No intellectual ability or oratorical prowess can
make up for a lack of a virtuous and blameless life.

William MacDonald writes that “The picture that emerges of a godly elder is not that of a man
who arranges for speakers, disburses funds, contracts for building repairs, and that’s all! The
true elder is deeply and vitally involved in the spiritual life of the church by his instruction,
exhortation, encouragement, rebuke, and correction." (MacDonald, W., & Farstad, A.
Believer's Bible Commentary: Old and New Testaments. Nashville: Thomas Nelson)

We can sum up this section noting Hiebert’s comments that “In admitting a man to the
ministry [as overseer or elder] the primary consideration must ever be the integrity of his
character rather than his spectacular gifts...nothing directly is said about the work of the
elders. The emphasis is rather upon the character of the men placed in charge of the work. If
the church gets such ministers the work will prosper. The church must appoint such men if it
is to remain true to its mission and resist the assaults of doctrinal apostasy and open
ungodliness. These qualifications outline the ideal toward which each local assembly must
look in the selection of its minister. Are we insisting strongly enough on these qualifications
for our ministers? Do we refuse men who do not have them? In admitting a man to the
ministry the primary consideration must ever be the integrity of his character rather than his
spectacular gifts. 'No intellectual power or pulpit brilliancy can atone for the lack of solid
Christian virtues and a blameless life.' (Harvey).” (Titus and Philemon. page 37. Moody.
1957).

Titus 1:10 For there are many unruly and vain talkers and deceivers, specially they of the
circumcision:

“For” (gar) is a conjunction that introduces the logical reason overseers must refute (and be
equipped to do so) those who are opposed.

“Unruly” (anupotaktos from a = without + hupotásso = to subject or arrange [troops] in a

military fashion under the command of a leader, sit under in an orderly manner) in the active
use describes those who cannot be subjected to control, disobedient, rebellious, refractory,
undisciplined. They refuse submission to authority. They are ungovernable for they refuse to
be subject to any control. They are unruly, disregarding restraint, insubordinate, unwilling to
submit, disorderly, headstrong, intractable, undisciplined, and out of control (uncontrollable).
Anupotaktos was used in this same chapter describing the elder qualifications in verse 6: “If
any be blameless, the husband of one wife, having faithful children not accused of riot or
unruly.”

They are rebels who unwilling to submit to authority. They would not submit to God’s Word
or to the authority of God’s servant. Being a law unto themselves and representing the first

Titus Lecture Notes 33

rebel Satan, they do not recognize the authority of God’s Word or of His Spirit, much less that
of His divinely called preachers and teachers. Even when their erroneous doctrine and
immoral living are exposed, they are inclined to defy correction and discipline by the true
church. Beware of teachers who will not put themselves under authority.

And since there were "many" it was all the more imperative for Titus to appoint elders in
every city for Titus no matter how persuasive in refuting these men, would hardly have had
time to deal with their growing numbers.

“Vain talkers” (mataiologos from mataios = vain, empty, profitless, fruitless, aimless =
building houses on sand, chasing the wind, shooting at stars, pursuing one's shadow + lego =
talk) are empty talkers, idle talkers, foolish prattlers who speak only worthless nonsense.
These folks are babblers with nothing to say. They utter empty, senseless things.

The root mataios described heathen worship (mataios is used as a word for idols in Acts
14:15, 2Ki 17:15, Jer 2:5, 8:19), specifically worship which produces no goodness of life and
nothing of eternal value! These people in Crete could talk glibly [speaking easily but without
thinking carefully] but all their talk was ineffective in bringing anyone one step nearer
goodness. Their talk produced no spiritual benefits, and in fact robbed the hearers of the truth
which led them into error.

Calvin adds that they occupy themselves with nothing but useless subtleties (contrast holding
fast the faithful word and sound doctrine) ...because they contribute nothing to piety and the
fear of God.

What these men said might have impressed their hearers, but the words lacked substance.
Historically “vain talkers” were frequent in the ranks of many of the pseudo-intellectuals in
the ancient world.

Jeremiah described a similar breed of men in Israel writing that “the prophet that hath a
dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What
is the chaff to the wheat? saith the LORD” (Jer 23:28).

“Deceiver” (phrenapates from phren = mind + apatáo = lead astray, deceive) is literally "a
mind deceiver" or one who leads one's mind astray! Instead of leading men to the truth they
led them away from it. They deliberately cause someone to believe something that is not true.
They cause others to accept as true or valid what is false or invalid.

In the church, deceivers disguise themselves as believers and as teachers of truth. They
typically disguise their deceit in biblical language, for they are familiar with all the Christian
buzz words. Paul wrote to Timothy that “evil men and seducers shall wax worse and worse,
deceiving, and being deceived” (2 Tim 3:13). Unfortunately these men have seldom had
difficulty attracting an audience. Paul warned Timothy that the time would come when men
would “not endure sound doctrine; but after their own lusts shall they heap to themselves
teachers, having itching ears; And they shall turn away their ears from the truth, and shall be
turned unto fables” (2 Tim 4:3-4). Also in his first epistle to Timothy Paul warned that “in the
latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of
devils” (1Tim 4:1).

Titus Lecture Notes 34

“Specially they of the circumcision.” Paul describes the Jews who are trying to impose the
teachings of Moses, especially circumcision as necessary for salvation, on the Christians of
Crete as being unruly.

From Acts we know that Jews lived in Crete (Acts 2:11), and from Paul's comments, a
number of them were Judaizers, men who attempted to place believers back under the Law,
seeking to impose OT ceremonial standards (eg, rules about foods and washings) and
sometimes even rabbinical traditions, which amounts to a practical denial of the all-
sufficiency of the finished work of Christ and the grace that flows from His Cross.

These men were seeking to persuade men that they needed more than Christ and more than
grace in order to be saved. They were intellectualists for whom the truth of God was too
simple and too good to be true.

Titus 1:11 Whose mouths must be stopped, who subvert whole houses, teaching things
which they ought not, for filthy lucre's sake.

“Whose mouths must be stopped.” These rebels proclaiming their empty talk could not be
allowed to continually (present tense) speak but to the contrary must be continually
“muzzled” or “bridled”!

“Mouths be stopped” (epistomizo from epí = upon, + stoma = mouth) originally meant to put
something upon the mouth so as to stop it or reduce it to silence. It was used to describe
placing a bit into the horse’s mouth. The idea is to close the mouth by means of applying a
muzzle or a gag and is used figuratively to refer to preventing someone from talking. These
individuals should have a bit and a bridle so to speak. The noun form is used of the “stop” of
a water pipe. The verb used metaphorically means to reduce to silence.

“Who subvert whole houses.” Paul explains why it is absolutely necessary to stop these men
from talking...it has to do with the effects of their words on entire families. “Subvert”
(anatrepo from ana = again + trepho = turn) literally means to overturn.

John 2:15 “And when he had made a scourge of small cords, he drove them all out of the
temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew
(anatrepo) the tables.”

Anatrepo is used figuratively in Titus 1:11 to mean undermine, ruin, overthrow or upset -
these effects being as the result of false teaching. Note here in Titus 1:11, anatrepo is in the
present tense indicating that this was already transpiring at the time of the writing of this letter
and that it was the lifestyle or habitual activity of these men - they were continually causing
trouble with regard to the faith or beliefs of others and so undermining their faith.

“Whole” (holos) means that the subversion was thorough and complete in extent. They were
"good" at their "bad" work which is why they needed to be dealt with. The problem had
affected every member of each one of these families!

“Filthy” (aischros from aischos = baseness, disgrace) refers that which is indecent,
dishonorable, "ugly", socially or morally unacceptable, shameful or base.
“Lucre” (kerdos) refers to a gain, an advantage, a profit. Kerdos is that which is gained or
earned, especially the difference between an initial outlay and the subsequent amount earned.

Titus Lecture Notes 35

A related combined word “aischrokerdos” is used in verse 7 to describe what a bishop ought
not to be.

The whole motivation for their (false teachers) actions is financial profit. Teachers only after
the saint's money is a distinct mark of false teachers for they love money and “supposing that
gain is godliness” (1Tim 6:5, cf 1Tim 3:3, 3:8). When one looks on his teaching simply as a
career designed for personal advancement and profit, he is in a perilous condition.

Titus 1:12 One of themselves, even a prophet of their own, said, The Cretians are alway
liars, evil beasts, slow bellies.

Paul quotes “a prophet of their own” referring to the Cretan poet Epimenides merely to prove
a point. Quoting the philosopher Epimenides, Paul declared, “Cretans are always liars, evil
beasts, slow bellies.” Epimenides was a religious teacher who lived in the sixth century B.C.
Aristotle and Cicero referred to him as a “prophet.” Paul quotes him because Epimenides was
from Crete and because of his strong criticism of his own people. Although his assessment
was harsh, his opinion was widely shared. So much so, in fact, that in Greek culture, to call
someone a “Cretan” was synonymous with calling that person a liar.

The ancient world even coined the verb “Cretanize” (Greek = kretizo, to lie and kretismos =
Cretan behavior, lying) as a figure of speech for lying and cheating. The Cretans were famed
as a drunken, insolent, untrustworthy, lying, gluttonous people. Cretan avarice was proverbial,
Polybius recording that "The Cretans on account of their innate avarice, live in a perpetual
state of private quarrel and public feud and civil strife and 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."

The Cretans were like wicked dangerous animals and vicious venomous vipers. Their actions
and effects were like those of wild, ferocious, dangerous, savage and brutal beasts. They
behaved like a wild animals, living solely at the level of their depraved sensual appetites and
passions.

Cretans hated work but loved to eat and thus were generally self-indulgent, greedy, lustful and
overfed.. Paul affirmed that the six-hundred-year-old testimony of Epimenides (ca 600 B.C.,
one of the seven "wise men" of Greece) was still true. Unredeemed flesh doesn't change much
and does not have any tendency to get better.

Titus 1:13 This witness is true. Wherefore rebuke them sharply, that they may be sound in
the faith;

“Rebuke” (elegcho from elegchos = bringing to light) means to bring to the light (to reveal
hidden things) with the implication that there is adequate proof of wrongdoing. To shame or
disgrace and thus to rebuke another in such a way that they are compelled to see and to admit
the error of their ways. To show someone that they have done something wrong and summon
them to repent.

Titus is to rebuke with such an effectual wielding of truth as to bring his hearers at least to
conviction of their erroneous stand and possibly (hopefully) to the point that they are

Titus Lecture Notes 36

compelled to admit the error of their ways. As someone has well said pastors are to afflict the
comfortable and comfort the afflicted.

“Sharply” (apotomos from apo = from, a preposition indicating separation or dissociation +

temno = to cut as with a knife or ax) is an adverb which means literally "in a manner which
cuts off". Figuratively apotomos means abruptly, curtly, severely, precipitously, harshly,
rigorously.

It would be enough to “rebuke" but because of the inherent danger, Paul commands Titus to
do so “sharply" (sternly, seriously, vigorously, severely, curtly, pungently, incisively) so that
the reproof would cut with penetrating force. The picture is to cut as with a knife or axe, as
one would do axing in a door of a house on fire with the occupants in imminent danger. It is
necessary to appear rude sometimes for safety, if the house is on fire and life is in danger. As
a physician knows that the most thorough, certain cure to prevent the spread of cancer is
complete excision of the initial lesion so too the surgeon of the soul cuts to achieve a cure and
make what is diseased sound.

Beware of the presence of a temptation in the church today to not confront (ever in love)
destructive, divisive error and to be "mealy mouthed" [not brave enough or honest enough to
say clearly and directly what you really think] and resist calling such "spiritual cancer" what it
really is.

“That they may be sound in the faith.” Who is “they" in context? Although it might at first
seem to refer to the false teachers, the intended result ("sound in the faith") would support that
Paul is here referring to the members of the local body.

“That” (hina) expresses purpose. Here Paul gives us the intended goal of vigorous reproof - it
is not to destroy but in fact to make them "sound in the faith".

“Sound” (hugiaino from hugies = healthy and source of English hygiene) means to be
healthy or in good physical condition. [See verse 9]

Hugiaino is used metaphorically here by Paul who desires that the believers would be free
from mixture with error and deception and be in excellent "spiritual" condition. As the
spiritual health of the believers were negatively affected by unhealthy and unsound doctrine,
there was a need for the ordained elders to “be able by sound doctrine both to exhort and to
convince” (v. 9).

Titus 1:14 Not giving heed to Jewish fables, and commandments of men, that turn from the
truth.

“Giving heed” (prosecho from pros = toward + echo = hold) is literally to hold toward and
conveys the sense of paying attention to or devoting oneself to something, in this case "Jewish
myths". It means to be in a state of alert, to be concerned about, to care for or to take care.

Prosecho always warns of danger and is not simply a call to notice something, but to be on
guard against it because it is so harmful. The present tense calls for the Cretan believers to
continually not be giving consent and attention to "Jewish myths".

Titus Lecture Notes 37

Paul wrote to Timothy, telling him not to “give heed to fables and endless genealogies, which
minister questions, rather than godly edifying which is in faith” (1Tim 1:4) and to “refuse
profane and old wives' fables, and exercise thyself rather unto godliness“ (1Tim 4:7).

“Myths” (muthos from mu- = to close, keep secret) refers to fictional tales or legendary
accounts in contrast to true accounts. Myths are manufactured stories that have no basis in
fact.

Webster defines "myth" as a usually traditional story of ostensibly (to all outward
appearances) historical events that serves to unfold part of the world view of a people or
explain a practice, belief, or natural phenomenon.

Paul warned Timothy that the time would come in the church when professed Christians
would not want to hear true doctrine, but would “turn away their ears from the truth, and shall
be turned unto fables (muthos)” (2Tim 4:4).

“Turn from” (apostrepho from apo = from, dissociation + strepho = turn) is to turn away one's
ear and so to stop listening. These men made a willful choice, continually (present tense)
turning themselves away from (middle voice = reflexive = subject initiates action and
participates in effect or result) the truth, the only thing that sets men free.

Titus 1:15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is
nothing pure; but even their mind and conscience is defiled.

MacDonald gives a well reasoned exposition, declaring that “Paul has been discussing matters
of moral indifference, things that were ceremonially defiling for a Jew living under the law
but that are perfectly legitimate for a Christian living under grace. The obvious example is the
eating of pork. It was forbidden to God’s people in the OT, but the Lord Jesus changed all that
when He said that nothing entering into a man can defile him (Mk 7:15). In saying this He
pronounced all foods clean (Mk 7:19). Paul echoed this truth when he said: “But meat
commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are
we the worse” (1Cor 8:8). When he says: “Unto the pure all things are pure,” he means that to
the born again believer all foods are clean, but to those who are defiled and unbelieving
nothing is pure. It is not what a person eats that defiles him but what comes out of his heart
(Mk 7:20-23). If a man’s inner life is impure, if he does not have faith in the Lord Jesus, then
nothing is pure to him. The observance of dietary rules won’t do a thing for him. More than
anything else he needs to be converted, to receive salvation as a free gift rather than trying to
earn it through rituals and legalism. The very minds and consciences of defiled people are
corrupted. Their mental processes and their moral powers are defiled. It is not a question of
external ceremonial defilement, but of inward corruption and depravity.” (MacDonald, W., &
Farstad, A. Believer's Bible Commentary: Old and New Testaments. Nashville: Thomas
Nelson)

“Pure” (katharos) literally describes that which is free of dirt and thus clean. It describes that
which is free from admixture or adulteration and thus is pure. From a biblical standpoint the
concept of cleansing is deeply rooted in both the Old and the New Testaments. Under the
Levitical laws heavy emphasis was placed on ceremonial cleansing and thus contact with any
unclean animal, substance, person, or place was strictly forbidden. By the time Christ came
this preoccupation with ceremonial cleanness had unfortunately displaced true worship with
many of the Jews, most notably the Pharisees. It is not surprising then that the New

Titus Lecture Notes 38

Testament focuses mainly on an inward cleanness (heart, conscience), rather than on an
external or ceremonial cleanness.

The Jews by the time of Jesus and Paul, had thousands of rules and regulations, which
branded things (food, activities, etc) as unclean. When Judaism and Gnosticism joined hands
even the body became unclean and the natural instincts of the body were held to be evil. The
inevitable result was that long lists of sins were constantly being created. It became a sin to
touch certain things. It became a sin to eat certain foods, etc. Things which were either good
in themselves or quite natural became defiled. The thought was that, by doing or not doing
certain things, a person was able, by his own power and merit, to please and reconcile himself
to God, which is another name for "works righteousness".

But, it is a man's heart which makes the difference. If he is pure in heart, all things are pure to
him. If he is unclean in heart, then he makes unclean everything he thinks about or speaks
about or touches.

“Defiled” (miaino cf miasmos = the state of being tainted, polluted, corrupted, defiled or
stained by) means literally to dye with another color. Figuratively miaino describes a mind
and conscience that is morally contaminated, corrupted, tainted, tinged and polluted. In a
ceremonial or cultic sense it means to defile or make unclean or to be unacceptable.

“Their mind and conscience is defiled” - The world likes to make jokes that are filled with
innuendos. There are all kinds of jokes where the plays on words are meant to put filthy
pictures in your minds. But if a person is “pure” (literally, “cleansed”), then there are a lot of
those kinds of jokes that are going to go right over their head because they’re not looking for
the impure things. For a person who is “defiled” (literally, “stained”), just about everything in
life can be turned into something filthy and dirty. When a person has exposed their mind to
pornography, it begins to color how they look at everything in life. Everything becomes
“impure”. There is no longer any way of looking at a person of the opposite sex without
putting something perverse into the picture. When Jesus comes into your life, He gives you a
new start, a new beginning. He is able to wash your mind and give you a chance to start
looking at life in a pure, clean way.

“Mind” (nous) is the God given faculty of perceiving and understanding and is the channel
through which truth reaches the heart. Paul says that believers "have the mind of Christ"
(1Cor 2:16). Although present-day believers are typically not concerned with Jewish ritual
observances, the principle is still applicable. We should be more concerned about renewing
our mind and focusing it on Jesus than observing a list of rules that have no biblical support.

“Conscience” (suneidesis from sun = with and oida = to know) is literally "a knowing with"
or a co-knowledge (with oneself) which is the witness borne to one's conduct by their
conscience. Conscience is that instinctive sense of right and wrong that produces guilt when
violated. Conscience is the "soul as distinguishing between what is morally good and bad,
prompting to do the former and shun the latter". Conscience is the inner judge that accuses
and condemns us when we have done wrong and approves and commends us when we have
done right (Romans 2:14-15).

Paul implies in this verse it is possible to sin against the conscience so that it becomes
“defiled”. A defiled conscience does not convict the way it should normally and is one step
closer to that seared...conscience that Paul wrote about (1Tim 4:2). This man has no moral

Titus Lecture Notes 39

compass to navigate the treacherous sea named "Moral Relativism" and his boat being
dangerously adrift in the sea of "No Absolutes".

Titus 1:16 They profess that they know God; but in works they deny him, being abominable,
and disobedient, and unto every good work reprobate.

“Profess” (homologeo from homo = same + lego = say) means literally to say the same and so
to agree in one's statement. These men admitted openly, freely and continually (present tense
= continuous action) that they know God. The continually make a profession acknowledging
God.

Paul does not deny that they have a theoretical knowledge of God but he does deny that they
practically know Him as their Father. They would continually confess ''Jesus is my Lord and I
know Him'' but their deeds give them away and reveal their heart.

Like the demons (Jas 2:19) these men know (possess an intellectual or head knowledge) that
He is Lord but they do not really possess saving faith. Their head knowledge has resulted in
no change in their heart (it is still "uncircumcised"). Their will is still their own and not His
will.

Saving faith is not just intellectual knowledge or mental assent to truth but is also a firm
conviction, a surrender to that truth and a conduct emanating from and concordant with that
surrender. In short, faith shows itself genuine by a changed life.

Only God, of course, can evaluate a person’s heart. But by the way they live, unbelievers
usually betray their unbelief and such was the case with these false teachers in the church at
Crete.

Matthew Henry comments that there are many who in word and tongue profess to know God,
and yet in their lives and conversations deny and reject him; their practice is a contradiction to
their profession.

“Deny” (arneomai) means to say one does not know about or is in any way related to God.
How? Continually (deny is present tense = this speaks of one's lifestyle, the habitual practices
of one's life) as a way of their lost lifestyle.

Watch where they go, what they listen to, how they respond to external circumstances, etc.
Their denial is not with their lips but by their actions. Their actions prove they are rotten fruit.
In short, their actions speak louder than their words.

Our deeds "speak" very loud to those around us! Watch what you "say"! When a man has an
impure mind and conscience, he may have book knowledge of God but his life denies that
knowledge. He says one thing with his lips and another with his life. Purity of life can only
spring from purity of thought. Their "knowledge" of God is professed in vain for it is
contradicted by practice.

At the conclusion of His incredible Sermon on the Mount, Jesus called on His audience and
all who profess Him with their mouth, to examine themselves using the plumbline of the
following passages...Matthew 7:21-25 “Not every one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Titus Lecture Notes 40

Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy
name have cast out devils? and in thy name done many wonderful works? And then will I
profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore
whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man,
which built his house upon a rock: And the rain descended, and the floods came, and the
winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.”

“Abominable” (bdekluktos from bdelusso = to emit a foul odor in turn from bdeo = to stink)
means detestable, idolatrous, abominable and abhorrent. This word referred to heathen idols
and images and so describes that which is an abomination to God.

Thus the deeds of these "professors" are a stench in the nostrils of God and cause Him
disgust! What a horrible thought. And they don't even see it because of their self-deception!
God abhors their deeds and finds them abominable. WOE!

Brian Bell writes that...Paul reminds his readers of his Lord’s teachings that purification is
largely a matter of the internal rather than the external. [There is nothing that enters a man
from outside which can defile him; but the things which come out of him, those are the things
that defile a man.] Nothing outside can corrupt one who is internally pure; but someone who
is internally impure corrupts all he touches. The false teachers were corrupt to the core (mind
and conscience) Result? Even though they claimed to know God, their corrupt actions belied
their true natures. “The man who says, “I know him,” but does not do what he commands is a
liar, and the truth is not in him.” Their impure interiors thus rendered them externally
detestable!

“Disobedient” (apeithes from a = without + peítho = persuade) is literally one who refuses to
be persuaded. Apeithes speaks of a stubborn, stiff-necked attitude of disbelief which
ultimately manifests itself in disobedience. It is opposed to the main idea in the verb pisteuo
translated "believe".

Men do not avoid Christ because of insufficient facts but because of proud and unrepentant
hearts. They are unwilling to be persuaded, unbelieving and disobedient. The men who
profess to know God are not persuaded by God's clear Word. They suffer the same fate that
the writer of Hebrews pronounced on the Jews who were disobedient (cf Heb 3:18-19 “And
to whom sware he that they should not enter into his rest, but to them that believed not
[apeitheo]? So we see that they could not enter in because of unbelief.”)

In this verse we see that Hebrews equates disobedience with unbelief. You can say you
"believe" but if you don't "obey", your belief is not saving faith. Paul says: “Let no man
deceive you with vain words: for because of these things cometh the wrath of God upon the
children of disobedience” (Eph 5:6).

In the OT, the prophet Samuel gave a similar warning to Saul saying, “Hath the LORD as
great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold,
to obey is better than sacrifice, and to hearken than the fat of rams” (1 Samuel 15:22).

“Reprobate” (adokimos from a = without + dokimos = tested and thus reliable or acceptable)
refers to that which is rejected after a trial or examination because it fails the test. It means to
put to the test for the purpose of being approved, but failing to meet the requirements.

Titus Lecture Notes 41

So the basic meaning of adokimos is that of failing to meet the test or not standing the test. It
describes that which does not prove itself to be such as it ought and which is therefore
disapproved and useless.

In short adokimos describes that which is worthless, uselessness, spurious [a spurious

statement, argument etc is not based on facts or good thinking and is likely to be incorrect],
unqualified, disqualified, corrupted, not approved.

In relation to God, the rejecting mind becomes a rejected mind (Rom 1:28) and thereby
becomes spiritually depraved, worthless and useless.
Thus Paul records: “And even as they did not like (dokimazo) to retain God in their
knowledge, God gave them over to a reprobate (adokimos) mind, to do those things which are
not convenient” (Rom 1:28). This is literally a disapproved mind or a mind which is no mind
and cannot discharge the functions of one, a mind in which the divine distinctions of right and
wrong are confused and lost, so that God’s condemnation cannot but fall on it at last.

Adam Clarke writes that these men are…“Adulterate; like bad coin, deficient both in the
weight and goodness of the metal, and without the proper sterling stamp; and consequently
not current. If they did a good work, they did not do it in the spirit in which it should be
performed. They had the name of God’s people; but they were counterfeit. The prophet said;
Reprobate silver shall men call them.”

Barnes comments "that in reference to everything that was good, their conduct was such that
it could not be approved, or deserved disapprobation. It was for this reason; from the character
of the people of the island of Crete, and of those who claimed to be teachers there enforcing
the obligation of the Mosaic law, that it was so important for Titus to exercise special care in
introducing men into the ministry, and in completing the arrangements contemplated in the
organization of the churches there.”

Titus Lecture Notes 42

 A VERSE BY VERSE EXPOSITORY STUDY OF
THE EPISTLE OF PAUL TO TITUS

CHAPTER
2

Titus 2:1 But speak thou the things which become sound doctrine:

“But” is a conjunction which introduces a sharp contrast with what was written in the
previous chapter. “Thou” (su,) is a pronoun used intensively in this verse. But…THOU
emphasizes a contradistinction to those (false teachers) just mentioned.

The conclusion of Chapter 1 was a description of false teachers and heretics and the troubles
they cause in a local church. By contrast, Chapters 2 and 3 contain some very direct
applications regarding good works. Sound teaching and a holy lifestyle are the antidotes for
the problems in these local churches.

Titus, and the elders he appointed (1:5), were commanded to speak about right living as well
as right doctrine. They were not to deviate, capitulate, or be intimidated. Speak with your life
as the following verses explain (see vv. 7-8). They were to speak as become the true minister
of God, in contrast to the false teachers described in the previous chapter (see v. 10-16).

“Become” (prepo) has the basic meaning of being prominent, eminent or conspicuous (easily
noticeable) and came to be used of a distinguishing characteristic. Thus the "distinguishing
characteristic" of Titus (and all believers) should be a lifestyle that is consistent with sound
doctrine. It has the implication of being fitting, right, proper, suitable”. The doctrine which
Titus is to teach is to be suitable, proper for sound, uncorrupted messages.

The term “doctrine” in Scripture "is broader than a simple reference to information passed on
from one person to another or from one generation to the next. Christianity is a religion
founded on a message of good news rooted in the significance of the life of Jesus Christ. In
Scripture, then, doctrine refers to the entire body of essential theological truths that define and
describe that message (1Tim 1:10; 4:16; 6:3; Titus 1:9). The message includes historical facts,
such as those regarding the events of the life of Jesus Christ (1Cor 11:23). But it is deeper
than biographical facts alone. As J. Gresham Machen pointed out years ago, Jesus’ death is an
integral historical fact but it is not doctrine. Jesus’ death for sins (1Cor 15:3) is doctrine.
Sound doctrine, then, is scriptural teaching on theological truths." (Elwell, W. A., & Elwell,
W. A. The Evangelical Dictionary of Biblical Theology . Baker Book House)

What "things" are “become sound doctrine" in context? Right living! "Sound doctrine" is
teaching that promotes spiritual health, and requires conduct consistent with the teaching
professed. In contrast, in the last section of the first chapter Paul had just described those
whose lives were not in keeping with their "profession“ (see v. 16).

The association between sound doctrine and godly living was emphasized by Paul in the
opening verse where he wrote that his ministry to God's elect was for the acknowledging of
the truth which is after godliness. “Sound doctrine” produces a life that is pleasing to the
Lord. The Bible teacher must be the edified, mature, grace-oriented person the Bible
demands, before any teaching is done! He ought to teach from the text; and his life backs it

Titus Lecture Notes 43

up! He understands and applies the sound doctrine he understands and teaches. He grows in
grace by the doctrine that he understands and places his faith in them. A life based on the
teaching of "sound doctrine" is wholesome, clean and healthy. [“Sound” (hugiaino
from hugiés = sound, healthy and root of English hygiene = making sick folk whole) means
that which is wholesome and so that which gives health. Figuratively, of doctrinal teaching be
correct, be accurate, uncorrupted.]

Correct doctrine should produce correct behavior. A morally disordered life is diseased and
made worse by false doctrine. It stands in need of treatment by "sound doctrine". We are
dealing with a "body" (the body of Christ) and just as viruses and bacteria when allowed to
incubate and germinate can produce devastating results on the physical body, seeds of false
doctrine that germinate can wreak havoc on the spiritual health of the body of Christ,
individually and corporately. We need to examine what is being sung, preached and taught in
our church against the plumbline of biblically sound doctrine. The vitally and integrity of the
church of Jesus Christ depends on a continual "intravenous infusion" of sound doctrine.
[“Become” (pre,pw verb indicative present impersonal active 3rd person singular) = their
speech was to continually become sound doctrine.]

Note that what we believe does influence how we behave! Be sure to “feed on" healthy
spiritual food, the pure milk of God's Word if you desire to be spiritually healthy and
vigorous. Doctrine not based on Scripture will always result in an unholy life. Instead of
godliness, false teachers will be marked by sin.

Warren Doud adds: “The teaching of sound doctrine is teaching from an authoritative source.
And this command, to teach sound doctrine, is for the protection of both the teacher and the
congregation. It has the following benefits:

1. Staying with the text lifts a great burden from the teacher; God's Word is the source of all
comments and applications, not the teacher's personal opinion.

2. Staying with the text reduces the temptation to “play to the crowd”, to engage in
personality dynamics, to “tickle their ears”, to tell them what they already agree with and
are enthusiastic about. That produces more pats on the back, more recognition.

3. It eliminates the “Pied Piper” effect in which the teacher becomes the charismatic leader
of the flock on some great quest. A great orator can captivate people without much
content; so can a consistently entertaining person or someone with great charisma. In a
Bible class, however, the only way to keep an audience of thinking people is to teach from
the text of the Word of God.

4. If the teacher can stay with the text, he can resist the temptation to bully, to pontificate (to
give your opinion about something in a way that shows you think you are always right).
Otherwise he might find out what political or religious party the congregation liked, and
find he could please the people by bashing their opponents.

5. He is much more likely to succeed in presenting God's point of view rather than his own.
Sound doctrinal teaching can eliminate emotional responses to the speaker or to his words.
Sometimes what is called “motivating” is just such an emotional response; and as such it
is not lasting.

Titus Lecture Notes 44

6. That which endures in any believer's life is that portion of the Word of God which actually
gets applied. Edification will still be there when all emotional responses are gone.” [“The
Epistle of Paul the Apostle to TITUS,” an expositional study by
Warren Doud]

Titus 2:2 That the aged men be sober, grave, temperate, sound in faith, in charity, in
patience.

“Aged men” (presbutes related to the comparative presbuteros = an older person) means an
older man and in Greek literature sometimes was used of men as young as 50. Presbutes here
is not to be understood as holding an ecclesiastical position but as a man older in years. Paul
says they are to be sober (sensible), grave (dignified), temperate (prudent and thoughtful),
sound (healthy) in faith, in charity (love), in patience (or perseverance). Thus, the aged men
are to be examples of godliness (see v. 1) to the younger men.

“Sober” (nephalios from nepho = to be sober, free of intoxicants, wineless and thus sober in
judgment) describes a man who is watchful to be free from the intoxicating effects of the
world, flesh and devil and thus remains circumspect, sober, and vigilant. Such an attitude is to
be his lifestyle.

Old men should have learned what are and what are not, godly pleasures and that the passing
pleasures of sin and of self-indulgence cost far more than they are worth. A sober person
avoids excess, extravagance and over-indulgence of appetites and passions.

The sober older man is able to discern more clearly which things are of the greatest
importance and value. He uses his time, his money, and his energy more carefully and
selectively than when he was younger and less mature. His priorities are in the right order,
and he is satisfied with fewer and simpler things.

Spurgeon comments that...Among the heathen, old men often gave themselves up to
drunkenness and gluttony; so now, this is the teaching that is to be given to aged Christian
men. They need faith, love, and patience, as well as the virtues of sobriety, gravity, and
temperance. The infirmities of old age often create petulance, so the grace of God is to make
the venerable Christian to be full of faith, love, and patience.

“Grave” (semnos) means honorable, august (marked by majestic dignity or grandeur),

venerable (stresses the impressiveness and dignity of great age), reverent or behaving with
reverent propriety. It refers to the character that evokes special respect.

The behavior of these older men is serious in the right way. It does not describe the demeanor
of a person who is a gloomy killjoy, but the conduct of the man who knows that he lives in
the light of eternity, and that before very long he will leave the fallen race of men for the
glorious presence of God. The dignified person is never frivolous, trivial, or superficial.

He does not laugh at immorality, vulgarity, or anything else that is sinful and ungodly. Nor
does he laugh at that which is tragic or at the expense of others. These older men have learned
the value of time and opportunity.

They are better than younger men at accepting and comprehending their own mortality, the
imperfections of this present world, and the inability of material things to bring true joy and

Titus Lecture Notes 45

lasting, deep satisfaction. They have seen utopian ideas fail and have learned how short-lived
and disappointing euphoric emotional experiences can be.

“Temperate” (sophron which Vine says derives from a combination of sozo = save + phren =
mind) means acting like one with a "saved mind" curbing one’s desires and impulses and so
describes the man who is self-controlled, self restrained and discreet. This man's mind has
everything under control (of the Holy Spirit).

Sophron also describes an elder (Titus 1:8, “sober”) as who is self-disciplined in all of his
freedoms, self-restrained in all of his passions and desires. The last part of sophron (phren)
means "brakes" in modern Greece and so the word conveys the idea that this man knows how
to stop, when to quit and when to say "no". A lot of people know when to start but not when
to stop!

Henry adds that sound in the faith means he is "sincere and steadfast, constantly adhering to
the truth of the gospel, not fond of novelties, nor ready to run into corrupt opinions or parties,
nor to be taken with Jewish fables or traditions, or the dotages of their rabbis. Those who are
full of years should be full of grace and goodness, the inner man renewing more and more as
the outer decays."

Over the years the senior men must have acquired that cleansing, saving strength of mind
which has learned to govern every instinct and passion until each has its proper place and no
more. They would have the discernment, discretion, and judgment that comes from walking
with God for many years.

Barnes adds that this older man "should have overcome, at his time of life, all the fiery,
impetuous, envious, wrathful passions of his early years, and his mind should be subdued into
sweet benevolence to all mankind."

“Patience” (hupomone from hupo = under + meno = abide) which literally means “remaining
under” trials and afflictions in a way that honors God. The root idea of hupomone is that of
remaining under some discipline, subjecting one’s self to something which demands the
acquiescence of the will to something against which one naturally would rebel.

It portrays a picture of steadfastly and unflinchingly bearing up under a heavy load and
describes that quality of character which does not allow one to surrender to circumstances or
succumb under trial. The picture is that of steadfastness, constancy and endurance.

Hupomone is patience in the sense of meekness. Hupomone is the ability to endure when
circumstances are difficult - not a passive sitting down and bearing things but a triumphant
facing of them so that even out of evil there can come good, a bearing up in a way that honors
and glorifies our heavenly Father.

Patience is the ability to endure toil, suffering, severe disappointment, without falling apart,
without getting depressed, without striking out against enemies, real or imagined. Patience is
also the ability to delay gratification, to wait for God's timing for everything - promotion,
recognition, prosperity, rights. Children want immediate gratification of every desire, every
whim. Mature people can wait as long as necessary to receive what they need or want,
knowing that the Lord will prosper in His own time.

Titus Lecture Notes 46

Older men are to exhibit the ability to endure hardship, to accept disappointment and failure,
to be satisfied despite thwarted personal desires and plans. The older man is one who has
learned to graciously live with such difficulties as physical weakness, loneliness, and being
misunderstood and unappreciated. He does not lose heart when things do not turn out the way
he had hoped and expected, but has the perfect confidence “that all things work together for
good to them that love God, to them who are the called according to his purpose” (Rom 8:28).

Titus 2:3 The aged women likewise, that they be in behaviour as becometh holiness, not
false accusers, not given to much wine, teachers of good things;

“Aged women” (presbutis) means an aged woman, an adult female advanced in years and in
the NT refers to age not office. Paul does not specify the age a woman would have to be to
qualify as older. But childbearing typically ends at about 40 years of age and,
correspondingly, childrearing ends at about 60. It therefore seems reasonable to take older
women as referring to women that are at least 60 years old. That is the age that Paul mentions
in his first letter to Timothy in regard to widows who qualified for being put on the list to
receive financial support from the church (1Tim 5:9).

In NT times, older women served the church in numerous ways. As Paul mentions later in the
present passage, a key function of older women was to teach and encourage younger women
in the things of the Lord. They also ministered to each other and to women in the church of
any age, single, married, or widowed. They visited the sick and those in prison. They
provided hospitality to Christian travelers, especially those in some form of ministry. In towns
that were strongly pagan, Christian women would go through the streets and marketplaces
searching for abandoned newborns who were unwanted and had been left to die by their
parents.

Since abortion was both dangerous and expensive and birth control devices did not exist, an
unwanted baby was simply abandoned at birth. Some male babies were raised to be slaves or
gladiators, and some girls were trained for prostitution. Christian women who rescued these
infants would give them to church families for adoption.

The aged women, older women, are to be in behavior (demeanor) as becometh holiness. They
must thus be teachers of good things by teaching the young women to be sober, to love their
husbands, and to love their children. The older women are to teach the younger by their
example.

“Behavior” (katastema) means deportment which includes a slight reference to dress, which
would be the best rendering, except that the word has become depreciated. These older
women were to be in dress, gait, and general deportment, in keeping with what their holy
calling requires and were not to be like the world, but like the church, decent without, and
adorned with holiness within.

“Holiness” (hieroprepes) is a combination of hieron meaning sacred, holy, consecrated to God

(and was the word used to describe the entire Jewish Temple complex) and prepo meaning to
be fitting, seemly, suitable, right (and is used in verse 1 things "fitting for sound doctrine").
The compound word means venerable (calling forth respect through age, character, or
attainments), pertaining to proper reverence, worthy of reverence.

Titus Lecture Notes 47

Hieroprepes has a root meaning of being "priest-like" and came to refer to that which is
appropriate to holiness. These women were to be like people engaged in sacred duties, like
those employed in sacred service. They are to carry into daily life the demeanor of that called
for of priests in the temple. Older women are to be godly examples of holiness. The
prophetess Anna illustrates such virtue for although “she was a widow of about fourscore and
four years, which departed not from the temple, but served God with fastings and prayers
night and day” (Luke 2:37).

“False accusers” (diabolos from dia = through + ballo = throw) and thus pictures what the
devil does - throw between. For example, he "threw" lies to Eve and created a schism between
God and man which in turn resulted almost immediately in a division between Adam and Eve.
The devil's "game plan" is to wreak havoc in relationships by "throwing between" and this is
exactly the effect of "malicious gossip"!

The wise women Paul is describing refuse to listen to, much less propagate, slanderous and
demeaning stories about others. Just as men are more inclined to abuse others physically,
women are more inclined to abuse others verbally, which can be even more destructive.

Spurgeon comments that older women...are also tempted to spread slanderous reports against
people: having little to do in their old age, they are apt to do that little by way of mischief; so
they are warned that they are not to be “false accusers, not given to much wine, teachers of
good things.” And how beautifully can an aged Christian woman, by her kindly example, be a
teacher of good things! There is no more charming sight under heaven, I think, than that of an
elderly Christian lady, whose words and whose whole life are such as becometh the gospel of
Christ.

“Given” (douloo) [dedoulwme,naj verb participle perfect passive accusative feminine plural]
means to bring into bondage or to make a slave and in the perfect tense emphasizes the
completed state or permanent condition of being (passive voice = action exerted on them from
without, in this case "wine" being their master) held and controlled by wine which becomes
like.

Even worse an older believer who becomes addicted brings dishonor to the Lord’s name,
sullies the reputation of the church, and more often than not leads others into following their
ungodly example. The warnings against malicious talk and addiction to wine reflect a popular
stereotype of an old woman. Drunkenness among women was especially abhorred in Roman
tradition.

Spurgeon comments that...Old women also among the heathen were often addicted to the
taking of much wine, so here they are cautioned against it by the Spirit of God.

“Teachers of good things” is the single Greek compound word kalodidaskalos derived from
kalos which refers to that which is inherently excellent or intrinsically good and which
provides special or superior benefit.

The second component of kalodidaskalos is didaskalos (from didasko meaning to teach in

such a way so as to shape the will of the one being taught by the content of what is taught)
and refers to an instructor, master or teacher. This older woman is both by example and
instruction to be a teacher of good, beautiful and beneficial things which was a sorely needed
mission then and in our day.

Titus Lecture Notes 48

Titus 2:4 That they may teach the young women to be sober, to love their husbands, to love
their children,

“That” (hina) is a conjunction which denotes purpose, aim, or goal and is often translated "in
order that, so that, or that". This is the first of four "purpose clauses" in verses 5-10.

“Young women” (nea) were almost always wives, because Jewish and Greco-Roman society
generally frowned upon women’s singleness and men seem to have outnumbered women.
Both Judaism and ancient moralists stressed that wives should love their husbands and nurture
their children and many tomb inscriptions report these characteristics as a woman’s crowning
virtue.

“May teach…to be sober” (sophronizo from sophron = sober-minded or having a "saved"

mind) is more literally "that they may continually (present tense) make the young women
sober-minded". The sober minded individual is in command of their mind. They have control
over the things they think and do. They do not allow circumstances or the immorality or
foolishness of others to distract them. They not only do not become involved in things that are
outright immoral and unspiritual but also avoid things that are trivial, foolish, and
unproductive.

And so Paul is saying the older woman are to cause the younger women to be of sound mind
and to have self-control. The older women should interact with young wives especially
disciplining them, training them to think and act with a sound mind. A Christian home in
Crete was a totally new thing, and young women saved out of paganism would have to get
accustomed to a whole new set of priorities and privileges. Those who had unsaved husbands
would need special encouragement.

“Love...husbands” (philandros) is an adjective that more literally describes a woman who is

"fond of man" and is derived from phílos meaning a friend or companion or loving as a friend
and aner meaning a husband.

The adjective is modified controlled by the verb einai [fila,ndrouj ei=nai] which is the present
tense, active voice of "to be". Thus the young woman were to continually be (present tense)
fond of their husbands and by implication, not fond of men other than their own husband.
Active voice (subject exerts action by a volitional choice) signifies that the young wife is to
exhibit a willing determined love that is not based on a husband’s worthiness but on God’s
instructions for order in the home.

These teachings were needed in pagan Crete but are even more desperately needed in post-
Christian paganized nations where a new generation of young women has been brought up in
a society that exalts feminism and denigrates biblical standards for marriage and order. In
many cases, young women even in evangelical churches have not had the benefit of careful
“teaching [of] what is good” or the godly example of older women in the church and sadly
have not been exposed to the clear teaching of Scripture on this subject.

“To love their children” is an adjective derived from a combination of phílos meaning a friend
and teknon meaning a child. This exhortation is still needed where some married women
prefer poodle-dogs to children.

Titus Lecture Notes 49

Titus 2:5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that
the word of God be not blasphemed.

“Discreet” (sophron) has the idea that they now have "saved" minds (derived from sozo =
save + phren = mind) and a saved mind should lead to right thinking which leads to right
living ("good deeds"). This means having a sense of what is appropriate for them as
Christians and avoiding extremes. Such individuals should exhibit self restraint in their
passions and desires.

They should not allow evil conditions of Crete, including the immorality or foolishness that
was rampant, to distract them and win over their attention and their interests. A modern day
application would be "Don't soak your mind with soap operas for this wrong thinking could
lead to wrong actions."

Remember that ones outlook (or "uplook" for believers) determines one's outcome; and if a
person is not thinking rightly, he will not act properly. Note that this same quality of
sensibility or one who is in control of oneself should characterize elders (Titus 1:8), all older
men (Titus 2:2), and, in fact, all believers (Titus 2:12). Common sense and good judgment
should improve with age, but they should be evident even in early adulthood.

A discreet young woman is in command of her mind. She has control of the things she thinks
about and does. She does not allow circumstances or the immorality or foolishness of others
to distract her and gain her attention and interest. She not only does not become involved in
things that are outright immoral and unspiritual but also avoids things that are trivial, foolish,
and unproductive. She knows her priorities and is devoted to them.

Spurgeon notes that this…exhortation is as necessary in London as it was in Crete. Young

men often know a great deal, or think they do; and they are very apt to be intoxicated with the
idea of knowing so much, and being able to do so much, so that the exhortation to them is to
“be sober minded.”

“Chaste” (hagnos) refers primarily to moral purity, and, especially in this context, to sexual
purity and marital faithfulness. Christian women as young wives are “adorn themselves in
modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls,
or costly array; But (which becometh women professing godliness) with good works” (1Tim
2:9-10).

“Shamefacedness” refers to a healthy sense of shame at saying anything, doing anything, or

dressing in any way that would cause a man to lust. “Sobriety” refers to moral control, to
keeping passions, especially sexual passions, subdued.

“Keepers at home” (oikourous) one devoted to home duties, preoccupied with domestic
affairs, or as we might say today "a homemaker" and stands in contrast with the conduct of
the younger Ephesian widows who were “idle, wandering about from house to house; and not
only idle, but tattlers also and busybodies, speaking things which they ought not” (1Tim
5:13).

It does not suggest that the woman's home is a prison where she must be kept! The idea is
that she is “caring for the home” and the wise husband allows his wife to manage the affairs
of the household, for this is her ministry.

Titus Lecture Notes 50

Spurgeon notes that...There were some women who supposed that, the moment they became
Christians, they were to run about everywhere. “No,” says the apostle, “let them keep at
home.” There is no gain to the Christian Church when the love, and the industry, and the zeal,
which ought to make a happy home, are squandered upon something else. The young women
of Crete appear to have been such that they needed to be taught “to love their husbands.”

That expression does not occur elsewhere in Scripture. Christian women do not need to be
told to love their husbands; but these Cretans, just brought out of the slough of sin, had to be
taught even this lesson. Oh, what a blessing is love in the marriage relationship, and what a
gracious influence love has upon children! How are they to be brought up aright except the
whole house be perfumed with love?

“Good” (agathos) refers to that which is “kind" in its character or constitution, beneficial in its
effect. Agathos then refers to that which has the proper characteristics for performing the
expected function in a fully satisfactory way. And so these young women are to be gentle,
considerate, amiable, congenial, and sympathetic, even with those who are undeserving and
unkind to them.

“Obedient” (hupotasso from hupo = under + tasso = arrange in orderly manner, assign or
dispose to a certain position or to a particular task) means literally to set something in place
up under something else and in context refers to wife placing herself up under her husband
and his authority.

Paul is saying to the young wives be willing to place yourself in a position under your
husband who is the authority of your family. Be in that position of being submissive.
Colossians 3:18 “Wives, submit (hupotasso) yourselves unto your own husbands, as it is fit
in the Lord.”

The word “obedient” here is different from the word “obey” in Ephesians 6:1 “Children,
obey (hupakouo) your parents in the Lord: for this is right.” Hupakouo (from hupo = under +
akouo = hear) refers to the relationship of an inferior to a superior, for example, God tells the
children that they must obey their parents and that they have no option.

Hupotasso in contrast is the word that talks about two people who are absolutely equal in
God’s eyes. The wife makes a choice to place herself as an equal underneath another equal,
her husband, in order that there can be order and function in the family. The purpose is so to
meet the design that God has ordered.

If a wife is more gifted and capable than her husband, rather than dominating him, she should
encourage and aid him to be more active in home leadership and in serving the local church.
If tempted to nag, she should resist the temptation and praise him instead.

The structural function of the family, like that a successful military regimen requires both
authority and submission. Here what Paul is saying is that the young wife is to subject herself
to obey continually (present tense) her "own husband" and that this is not something the wife
does one time so that she can get something but that submission and obedience is to be a way
of life so that daily she is to be being under her husband's authority.

Titus Lecture Notes 51

Please understand what hupotasso does not mean. It does not mean that the wife is
commanded to obey her husband as a child would obey his parents. Obedience to their own
husbands here means being submissive to their own husbands. A lot of men treat their wives
as "door mats" walking over them as if they were inferior. Hupotasso does not allow for such
dictatorial behavior by the husband.

Hupotasso in no way implies superiority of the husband over the wife in God’s eyes.
However, by God's design for an order and function in the family, Paul does say in essence,
“Wives, voluntarily choose to put yourself under the headship of your husband so that the
family will function as was originally intended by God and all the Cretans would see the
impact of the gospel.”

“Blasphemed” (blasphemeo from bláx = sluggish, slow, stupid + phémç = rumor, fame) or
(derived from bláptô = to hurt, injure, harm + phéme from phemí = to speak) means literally
to speak to harm and in general therefore means to bring into ill repute and so to slander, to
defame (to harm the reputation of by libel or slander), speak evil of, to rail at (revile or scold
in harsh, insolent, or abusive language and rail stresses an unrestrained berating), to speak
calumny (noun form = a misrepresentation intended to blacken another’s reputation = the act
of uttering false charges or misrepresentations maliciously calculated to damage another’s
reputation), to calumniate (verb form = to utter maliciously false statements, charges, or
imputations about - calumniate imputes malice to the speaker and falsity to the assertions).

In short blasphemeo means to be spoken of slanderously. In this case if the young women
failed to live as Paul has outlined, the message their lives proclaim is one that slanders the
reputation of the Word of God. Those opposed to the Gospel of grace are quick to spot the
inconsistent lives of those who profess to be influenced by the Gospel and don't hesitate to
point out the inconsistency.

Genuine conversion ought to produce the virtues listed here by Paul and when their walk does
not match their talk, the Word of God and the transforming power of the Gospel is impugned
as no better than their Cretan paganism. In sum, the evil things we say and do and good things
we fail to say and do, dishonor God and His Word before everyone.

Unbelievers judge the genuineness and value of our faith more by our life than by our
theology. In doing so, they judge the truth and power of the word of God by the way in which
we live, and how we respond to trials...anyone can look ''happy'' when everything's coming up
roses!. The world judges the gospel, the heart of God's word, by the transformed character of
those who say they believe.

For a person to be convinced that God can save him from sin, he needs hear the gospel for
that alone is the power of God (Romans 1:16) but his "hearing" might begin by his observing
a believer who has been saved from sin and who lives a life relatively separated from sin,
someone who has hope where there was once despair, someone who now radiates Christ in
them the hope of glory.

Titus 2:6 Young men likewise exhort to be sober minded.

“Exhort” (parakaleo from para = beside + kaleo = call) means to call alongside and in this
context Paul is telling Titus the manner in which he should deal with these various groups. It
should not be a domineering, high-handed, demanding one, but a humble, loving, kindly,

Titus Lecture Notes 52

exhorting one. The heart will respond to loving, kind treatment where it will rebel against the
opposite.

“Young men” (neos may be derived from néô = to move or agitate) describes one who moves
briskly, and thus a young man, so–named either because of the activity and vigor exhibited in
youth, or of the unsettled attitude of that age of life. Young men are frequently impulsive,
passionate, ambitious, volatile, and sometimes arrogant, are to exercise self-control and show
good sense and judgment in all things.

“Soberminded” (sophronizo from sophron which according to Vine is from sozo = save +
phren = mind or a "saved mind") to exercise self-control as one who has a "saved mind", to
think of self soberly, to put a moderate estimate upon one’s self, to curb one’s passions, to be
in one's right mind; to use sound judgment and moderation or to be self-disciplined.

Vine adds that sophronizo expresses the exercise of self-control. Self-restraint is the special
need of youth. To gain and retain the mastery over the tendency to indulge in what is
prejudicial to moral and spiritual welfare, requires that self-control which is consistent with
walking in the fear of God. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas
Nelson)

Spurgeon writes that young men...are full of spirits, they are very sanguine [happy and
hopeful about the future; synonym optimistic], they are apt to be carried away with novelties;
exhort them to have that which is thought to be a virtue of age, namely, sobriety. Let them be
old when they are young that they may be young when they are old.

Titus 2:7 In all things shewing thyself a pattern of good works: in doctrine shewing
uncorruptness, gravity, sincerity,

“Showing” (paraecho from pará = near + écho = have, hold) literally means to hold near, or to
hold alongside and so to exhibit or show. Paraecho [pareco,menoj verb participle present
middle nominative masculine singular] is in the present tense which calls for Titus to make
this the habit of his life, his lifestyle. The middle voice is reflexive and calls for Titus to
initiate the action of continually showing himself an example.

It is notable that in here Paul did not say "telling them" but "showing thyself". Paul wrote
more about Titus the example than he did about Titus the exhorter! Titus was himself to be
what he wished others to be. Titus was to confront them not only with spiritual words but with
a spiritual life in keeping with those words.

Does what you say (show) by your life validate what you say (preach) with your lips? Even
our most forceful and compelling arguments will fall on deaf ears if our lives fail to back up
what comes out of our lips.

A pastor preaches best by his life. He must constantly be a good example in all things.
Whatever the pastor wants his church to be, he must first be himself. Little wonder that our
Lord was especially critical of the hypocritical lives of the Pharisees declaring “for they say
and do not”! (Mt 23:3)

Spurgeon comments that...Titus was himself a young man; he must, therefore, be a pattern to
young men; and as a pastor or evangelist he must be a pattern to all sorts of men.

Titus Lecture Notes 53

“Pattern” (tupos) literally refers to the visible mark or impression left by the strokes or blows
of an instrument such as a pen, a sword, or a hammer. Tupos has come to be used to describe
a model, pattern or mold into which clay or wax was pressed, that it might take the figure or
exact shape of the mold. Tupos refers then to a pattern to be imitated or followed such as the
principles or virtues of an individual.

If pattern does not follow advice, the one giving it will be viewed rightly as a hypocrite, and
hypocrisy never promotes righteousness, no matter how sound and biblical a person’s
teaching and counsel may be. Others may be inclined to accept the principles intellectually
but will see no reason for living by them, and will themselves, like their teacher, become
hypocrites.

Titus was to live so that his life would be like a “spiritual die” (tupos = impression made by a
die) that would impress itself on others, a process that involves good works, sound doctrine, a
dignified, decent attitude, and sound speech that not even the most hostile enemy could
condemn. The speech of Titus and every spiritual leader should be such that they stand
without rebuke.

“Good” (kalos) does not refer to that which is superficial or cosmetic but to what is genuinely
and inherently good, righteous, noble, and excellent. Titus' deeds were to be true reflections of
what he preached and taught.

In Titus 2:7–8, the apostle Paul expresses to Titus that a life well lived is the best defense of
the Christian faith. Actions do speak louder than words. To remind yourself of the importance
of being a living example of the gospel, write “The best defense of the truth is a life well
lived” on a card and display it where you can see it throughout the day. Consider what your
conduct at home, at work, and in the neighborhood says to others about your relationship with
God. Remember that when it comes to being a witness for Christ, your actions are as
important as your words.

The two words “uncorruptness” (adiaphthoria) meaning purity, incorruption, soundness,

integrity, and “sincerity” (aphtharsia) meaning incorruption, immortality, purity, are related
to aphthartos.

Aphthartos (from a = negative + phthartos = corruptible from phthora = destruction, death,

shipwreck from phtheiro = to corrupt, destroy, spoil) means literally incorruptible and
conveys the idea of not being morally corrupt and vile. Aphthartos refers to the absence of
self-seeking and all perverse motives such as deceitfulness and guile.

Aphthartos strictly speaking is that which is not subject to corruption and thus describes
teaching that is free from error and characterized by soundness and integrity. Titus' teaching
was to be from a background of uncorrupted learning, which is only possible when it is the
Word of God being taught.

“Gravity” (semnotes from semnós = venerable) refers to decency, gravity, venerableness

(calling forth respect through age, character, and attainments; conveying an impression of
aged goodness and benevolence), dignity and a seriousness that is fixed on God and honors
whatever honors Him.

Titus Lecture Notes 54

Vine correctly notes that semnotes "is a necessary characteristic of the life and conduct of
Christians. The significance of the Greek word is that of gravity combined with dignity, with
freedom alike from moroseness and from levity. A life which exhibits these qualities gives a
consistent witness to the person and name of Christ, and to the truth and validity of the
gospel." (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament
Words. 1996. Nelson)

Semnotes could be translated “moral earnestness” and refers to moral dignity and holy
behavior before men. It describes a serious and worthy conduct that earns reverence and
respect. It describes that behavior which is befitting and implies a measure of dignity leading
to respect.

Semnotes is a manner or mode of behavior that indicates one is above what is ordinary and
therefore worthy of special respect. Of human beings: dignity, seriousness, probity (adherence
to the highest principles and ideal indicating uprightness of character or action). (Arndt, W.,
Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early
Christian Literature)

Strong/Thayer Lexicon describes semnotes as the characteristic of a thing or person which

entitles it to reverence and respect, dignity, majesty, sanctity.

The exhortation to be dignified enjoins a realization of the dignity and solemnity attaching to
the handling of the Word of God. It includes the idea of living one's life so as to invite, attract
and inspire reverence, honor and respect, ultimately of God and His glorious gospel. Jesus
gives a parallel thought exhorting believers to “let your light so shine before men, that they
may see your good works, and glorify your Father which is in heaven” (Matthew 5:16).

Semnotes describes the man who carries himself with the perfect blend of dignity and
courtesy, independence and humility to his fellowmen. The word avoids the suggestion of
sternness yet retains the idea of natural respect.

Titus 2:8 Sound speech, that cannot be condemned; that he that is of the contrary part may be
ashamed, having no evil thing to say of you.

“Sound” (hugies which is the root of hugiaino, English = hygiene, hygienic) literally refers to
being physically (and mentally) well or sound (emphasizes the absence of disease, weakness,
or malfunction), healthy (implies full strength and vigor as well as freedom from signs of
disease). Hugies describes that which balanced and ordered throughout.

Hugies was used figuratively to describe speech which was uncorrupted, correct, accurate,
balanced and ordered throughout, in addition to speech which is useful and beneficial. Health
implies a proper balance of the whole. This word group (hugies, hugiaino) has been used
repeatedly in this short epistle and refers here to speech which is healthy; whole and
doctrinally sound.

“Cannot be condemned” (akatagnostos from a = without + kataginosko = condemn in turn

from kata = against + ginosko = to know) means unblamable or beyond condemnation,
objection, open criticism or censure. Titus' speech is to be free from anything to which
exception might be taken. It should be free from side-issues, doctrinal novelties, fads,
crudities, and the like. This type of ministry is irresistible.

Titus Lecture Notes 55

Titus’s speaking, whether formal teaching or informal conversation, was to be sound, healthy,
edifying, life-giving, appropriate, and beyond reproach. Such virtuous and consistent
conversation is the mark of a genuinely spiritual man.

Besides being a good pattern as a leader, the teacher or leader must exhibit the wisdom to
speak only that which is well-thought-out and not that which is rash or reprehensible. One's
conversation should reveal the fact that you are a child of God.

“That” (hina) expresses the purpose of the prior exhortations. Empowered by the spirit of God
the teacher will be able to stop the mouths of opponents and his teaching will be backed up by
a manner of life which will give no one a handle for reproaching him and his message.

“Contrary part” (enantios from enanti = over against in turn from en = in + antíos = set
against) is used primarily of place and means over against which pertains to being opposite
(as in face to face or fronting someone). Metaphorically enantios means contrary, adverse,
hostile (marked by malevolence, open opposition and resistance, not being hospitable), being
in opposition to or opposed to.

Here in Titus Paul is referring an adversary or enemy, indicating those who oppose the gospel
and are contrary, antagonistic and adversarial to the one who lives out the gospel. Paul at one
time had embraced this adversarial attitude and tried to prevent the gospel from being
preached. In recounting his life story of waging a savage, unremitting campaign against the
gospel, Paul recalled that “I verily thought with myself, that I ought to do many things
contrary (enantios - contrary to and in defiance of) to the name of Jesus of Nazareth” (Acts
26:9). In sum, Paul knew full well the character of these he grouped together as the opponent.
Times may have changed but the heart of sinful man has not, so you can be assured that when
you live out the gospel, you too will encounter and experience the opponent. When an
opponent makes a rash, unfounded charge against a believer, the obvious and public
testimony of that believer’s life should be so commonly known that the accuser is
embarrassed by his false criticism.

The true effectiveness of evangelism does not come from manmade methods, strategy, or
marketing techniques adapted from the culture, but from the genuine virtue, moral purity, and
godliness of believers whose lives give proof of the truth of God’s Word and the power of
Christ to redeem men from sin. That is what silences the critics and makes the gospel
believable.

Those who oppose sound speech are put to shame because they cannot find a chink in the
believer’s armor. There is no argument as effective as a holy life! So Titus (and we) must be
certain that the walk matches the talk.

Peter conveyed a similar thought exhorting the tested saints: “Having your conversation
honest among the Gentiles: that, whereas they speak against you as evildoers, they may by
your good works, which they shall behold, glorify God in the day of visitation” (1 Pet 2:12).
“For so is the will of God, that with well doing ye may put to silence the ignorance of foolish
men”(1 Peter 2:15).

“Evil” (phaulos) means worthless, corrupt, good–for–nothing, depraved, mediocre,

unimportant, of no account, vile, evil, wicked, foul, depraved. Worthlessness is the central

Titus Lecture Notes 56

notion. The word indicates the impossibility of any true gain ever coming forth. A “contrary”
person may say evil things of you, but if they are not true, he is the only one who can be
ashamed. This does not mean that a contrary person will not badmouth you. It means that the
maligning will not be true. There will be no substance to his stories. To state the application
in a different way, “Don't allow lapses in your personal behavior or in your teaching provide
ammunition to your detractors.”

Titus 2:9 Exhort servants to be obedient unto their own masters, and to please them well in
all things; not answering again;

“Obedient” (hupotasso from hupó = under + tasso = arrange in orderly manner, assign or
dispose to a certain position or to a particular task) means to cause to be in a submissive
relationship, to subordinate or bring one under the firm control of another. Hupotasso was a
military term describing soldiers lining up under or rank under their authority. Hupotasso also
referred to the arrangement of military implements on a battlefield in such a way as to
facilitate effective warfare.

In non-military use, hupotasso refers to a voluntary attitude of placing one's self under the
authority of another. In the present context, the bondslave is exhorted to continually (present
tense) place himself or herself (middle voice = reflexive or if passive to be subjected to) in
subjection to the master who for the most part were pagans. Submission in such potentially
adverse circumstances represents an act of faith.

The born again bondslave would be trusting God to direct his or her life and to work out His
purposes in His time. Clearly, there is a danger in submitting to others, especially if they have
a different world view (pagan or Cretan in this case) for they might take advantage of us.
Ultimately however their submission to their master, pagan or not, would reflect submission
to God's authority and He is responsible for the care.

“Answering again” (antilego from anti = against + lego = speak) literally not speaking
against. Modern slang might say "not talking back", contradicting, disputing, refusing,
disobeying. The present tense indicates this a habitual practice.

A slave's service was to be rendered without sullenness and grumbling, without opposition or
contradictions. Why? Verse 10 explains so that they might ''adorn" the doctrine of God our
Saviour in every respect!

Titus 2:10 Not purloining, but shewing all good fidelity; that they may adorn the doctrine of
God our Saviour in all things.

“Purloining” (nosphizo from nósphi = apart, separated) (“purloining” from Middle English, to
put away, misappropriate, steal, embezzle) which means to appropriate wrongfully and often
by a breach of trust stressing the removing or carrying off for one’s own use or purposes
which should or does belong to someone else. This term was found in secular Greek writings
in reference to embezzlement of public treasures.

With the negative [mh.] Paul is saying don't (continually) keep setting apart for yourself
(reflexive) a part of that which has been entrusted to your care by your master. Don't
embezzle or appropriate wrongfully some of the Master's goods for your own use.

Titus Lecture Notes 57

“Showing” (endeiknumi from en = in, to + deíknumi = explain meaning or significance of
something by demonstration) means to indicate by word or act. The present tense indicates
this should be their habitual practice.

Regenerate, redeemed slaves are to be continually demonstrating, showing forth or

manifesting words and works that show they are loyal and can be fully trusted. They were
continually proving themselves to be faithful servants in everything they are entrusted with.

Matthew Henry writes that "Faithfulness in a servant lies in the ready, punctual, and thorough
execution of his master's orders; keeping his secrets and counsels, dispatching his affairs, and
managing with frugality, and to as much just advantage for his master as he is able; looking
well to his trusts, and preventing, as far as he can, all spoil, or loss, or damage."

“Adorn” (kosmeo from kósmos = adorning or order, ornament, decoration, adornment -- this
root word gives us our English "cosmetic" something most women use to "adorn" their face
and make themselves more physically attractive) speaks of that which is congruous, fitting,
orderly and in keeping with the simplicity, purity and beauty of our Lord Jesus, radiating from
a new heart in Christ and a transformed mind of Christ.

Kosmeo in this verse then refers to the behavior of bond slaves which was to be such that it
caused the truth about God to be beautifully decorated". Kosmeo conveys the idea of
arranging something in proper order so as to give it symmetry, comeliness, and beauty. It was
now in order and appeared neat, well organized and tidy and so was attractive. The present
tense indicates this a habitual practice, continually showing the beauty of Christ in them the
hope of glory, for the world is always looking for a flaw in the professed Christian, be they an
employee or employer.

The noun kosmos reflects an ordered system where harmony prevails which helps expand the
picture of what effect the behavior of a bond slave was to have on the doctrine of God. Pagans
would see the "harmony" produced by this doctrine which would be in stark contrast to the
disharmony and discord produced by the "doctrine of Crete" which led to lying, laziness, etc!

This exhortation and purpose applies to all believers, for we should all seek to “be blameless
and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation,
among whom ye shine as lights in the world; Holding forth the word of life; that I may
rejoice in the day of Christ, that I have not run in vain, neither laboured in vain” (Philippians
2:15-16).

Spurgeon writes...Is not that a wonderful passage? Here is a slave able to be an ornament to
the gospel of Christ! The life of the Christian, even if he be a servant, is to be an ornament of
Christianity. Christ does not look for the ornament of his religion to the riches or the talents of
his followers, but to their holy lives “that they may adorn the doctrine of God our Savior in all
things.”

Wuest adds that "By the use of this word (in 1Tim 2:9, "In like manner also, that women
adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair,
or gold, or pearls, or costly array"), Paul indicates that the adornment of the Christian woman
should be one in which order, not disorder, obtains. And this orderliness must not extend
merely to the relationship of the various articles of wearing apparel to one another, but also to

Titus Lecture Notes 58

the relationship of that apparel to her Christian character and testimony. In other words, the
apparel must be congruous with, fitting to, and consistent with what she is, a child of God.
The word “modest” is the translation of kosmios “well arranged, seemly, modest.” ...He goes
on to add that "an artificial display (when our external appearance and behavior are worldly -
one which then confronting the lost with the world not the Savior) also destroys the personal
testimony of the soul winner. We may be fundamental in our doctrine, and yet defeat the
power of the Word we give out by the modernism of our appearance. It is forbidden because
God seeks to glorify Himself in the personality and life of the Christian. He made men in His
own image. That image is the ideal medium through which He can reveal Himself. But if that
image is marred and distorted by artificiality (or inappropriate disorderly behavior slaves were
prone to do -- how is your behavior and reputation in the workplace, school, community
beloved?), it becomes an imperfect medium, and the beauty of the Lord Jesus is hidden
beneath a veneer of worldliness." (Wuest, K. S. Wuest's Word Studies from the Greek New
Testament: Eerdmans)

SOME SIMPLE PRINCIPLES REGARDING ADORNMENT (In Behavior and in Dress)

(1) If a personality is to be seen at its best, it must be seen alone, not merged with another
personality. Either the Lord Jesus is seen in all His beauty, or the personality of the believer is
seen and her adornment. The Holy Spirit attracts sinners to the Lord Jesus, not by displaying
the world's behavior or the world's latest styles, but by exhibiting the Lord Jesus.

(2) If a sinner is attracted by worldliness of a believer’s adornment in physical dress or

external behavior, the fundamentalism of the believer’s Christian doctrine will be neutralized.

(3) When a Christian depends upon the Lord Jesus for adornment in external dress and
behavior, both the dress and the behavior will all be in keeping with the purity, simplicity, and
beauty of the Lord Jesus. All will be attractive without attracting from the Lord Jesus. All will
be beautiful without detracting from Him. All will have character without attracting one to the
person herself. Then the sinner will see the Lord Jesus in the heart and life of the believer, and
in their adornment as well. Then will the Holy Spirit be able to work through the soul winner,
attracting sinners to the Saviour. (Adapted and modified from Wuest, K. S. Wuest's Word
Studies from the Greek New Testament: Eerdmans)

“In all things” (pas) means no exceptions.

G Campbell Morgan wrote that in this section there are two ideas which flash with a
surprising brilliance. The first is that the doctrine of God our Saviour can be adorned; and the
second is that those who are spoken of as able to do it are slaves. Perhaps we shall understand
the first better, if we begin with the second. The word servants here is distinctly the word for
slaves, and it may well be conceived that the conditions of slaves in Crete, where Titus was
laboring, were of the worst.

Paul had already said that the testimony of one of their own prophets was true that the Cretans
were liars, evil beasts, gluttons. Slavery in a society of such must have been a terrible thing.
Among these slaves there were some who were saints, and these were declared able in the
very life of slavery, to adorn the doctrine.

Moreover, the Apostle had declared how they would do it. It would be done by subjection to
their masters; by seeking to be well-pleasing, by not gainsaying; by honesty, by faithfulness;

Titus Lecture Notes 59

in short, by such action in difficult circumstances as to win from their very masters
recognition of their goodness. Thus we see how the doctrine of God our Saviour may be
adorned.

It is adorned when its effects on life and character are expressed in conduct. To be true and
gentle and faithful in circumstances that are hard and unfair, and even unjust, is only possible
in the power of some great spiritual conviction; and the value of such spiritual conviction is
revealed in such conduct.

How is one transformed to be enabled to “walk worthy of the vocation wherewith ye are
called [he is called]” (Eph 4:1)? The following verse (v. 11) begins with “for” which explains
how such radical behavior is now possible for all believers.

Titus 2:11 For the grace of God that bringeth salvation hath appeared to all men,

Why does Paul start with “for”? We need to go back to the preceding passages (the immediate
context) and see if we can discern the truths that have led Paul to the conclusion or
explanation which follows the “for.”

Observing the immediate context, we note that what Paul is getting ready to write will explain
how it is possible for a bondservant to adorn the doctrine of God our Savior in every respect.
The only way to fulfill this lofty responsibility is by God's sufficient grace which is His
supernatural empowerment of believers to enable them to do what they cannot do naturally.
The Christian life necessitates continual dependence of the sources of life giving grace.

The isle of Crete certainly needed to see (in the the lives of the genuine believers) and hear
this message (in the proclamation of the gospel) concerning the true and sound doctrine of
God our Savior because most Cretans were doing what was right in their own eyes (Judges
21:25,cf Titus 1:12). In short, like all unregenerate men and women, they had no inherent
power to consistently say "no" to sin (and the fallen flesh) (cf Rom 6:11-13).

Hampton Keathley has an excellent introduction to this great section of Titus (2:11-
15)...central to the focus is the practical ramifications of this gracious working of God on
behalf of all people. In the process of developing the theme of God’s gracious work on our
behalf, these verses set forth the reasons why believers in Christ can and should live a godly
Christian life. As we examine this passage (Titus 2:11-15), we dare not overlook its place and
purpose in the message of this epistle. The book of Titus strongly stresses the need of good
works in the lives of Christians. In fact, this note is sounded over and over again either by
way of terms like godliness (two times [1:1 & 2:12]) good deeds or good works (four times
[2:7, 14, 3:8 & 14]) or by a list of moral qualities that characterize godly leadership and
behavior (three times [cf. Titus 1:1, 6-9, 16; 2:1-10, 14; 3:1-3, 8, 14]). For a book of three
short chapters, this is a strong emphasis. Thus these verses provide the theological foundation,
means, and motivation (the “declaration”) for the previous instructions (the “exhortations”) of
Titus 1:10-2:10. At the end of the last section, Titus 2:10, the apostle demonstrated his
concern that Christians do credit to the teaching of God our Savior before a lost world. With
this mention of God our Savior, Paul launched into a declaration of God’s gracious and saving
activity which he defined as the appearing of the grace of God that brings salvation for all
people, a reference to the first advent of Christ... In summary, the motivation for good works,
so much a theme of the book of Titus, looks both ways—to the past and to the future. We
should be motivated to faithful service and good works as we (1) reflect back on what Christ

Titus Lecture Notes 60

has done for us and why, and (2) as we wait expectantly for His blessed and glorious
appearance for us. This glorious coming is one of the prominent themes of the New
Testament. (Keathley’s discussion of Titus 2:11-15 “The Foundation, Means, and Motivation
for Godly Behavior.”)

“Appeared” (epiphaino from epí = upon + phaíno = to shine) means literally to cause some
light to shine upon some object in the sense of illuminating it and so to become visible and to
be made clear or manifest (passive voice) and was used of the dawning of light upon
darkness.
And so the image conveyed by epiphaino is that of grace suddenly breaking in on our moral
darkness, like the rising sun or as Malachi puts it "the Sun (Son) of righteousness " rising
"with healing in (His) wings" so that we those so enlightened might be empowered to "go
forth, and grow up like calves from the stall" (Mal 4:2).

In the Greek text, the verb epiphaino, "hath appeared" is placed emphatically at the beginning
to stress the manifestation of grace as a historical reality, a fact also emphasized by use of the
aorist tense which pictures a past completed action (a historical event). [evpefa,nh ga.r h` ca,rij
tou/ Qeou/ h` swth,rioj pa/sin avnqrw,poij(]

When did the grace of God appear in the past (aorist tense of "appeared" speaks of completed
action in the past)? Without a doubt Paul's reference is a figurative allusion to the incarnation
of our Lord Jesus Christ, when "the Word became flesh, and dwelt among us, and we beheld
His glory, glory as of the only begotten from the Father, full of grace and truth" (Jn 1:14) and
"of His fulness we have all received and grace upon grace, (grace "piled upon" grace, like
waves continually lapping ashore, emphasizing the superabundance of grace that has been
displayed by God in and through Christ toward mankind, in this context especially referring
to believers - in other words there is no "fuel shortage"!) for the Law was given through
Moses (God's demand for holiness, demonstrating the unrighteousness of man thus showing
him his need for a Savior); grace (heaven's "Best" for earth's worst!) and truth were realized
(came into existence) through Jesus Christ." (Jn 1:16-17).

Hiebert comments that “The reference is to Christ’s entire earthly life—his birth, life, death,
and resurrection. The verb epephane, from which we derive our word ‘epiphany,’ means ‘to
become visible, make an appearance,’ and conveys the image of grace suddenly breaking in
on our moral darkness, like the rising sun. (It is used of the sun in Acts 27:20.) Men could
never have formed an adequate conception of that grace apart from its personal manifestation
in Christ, in his incarnation and atonement. [D. Edmond Hiebert: "Titus and Philemon",
Moody Press, 1957.]

God in His mercy does not give us what we do deserve but God in His grace gives us what we
don’t deserve and could never obtain without Him, so that now believers are empowered to do
"good works" which we could not have done unless grace had appeared.

Grace brings salvation (Rom 3:24, Eph 2:8-9, 2 Tim 1:9) but it doesn't stop there, for then
grace empowers the believer for daily sanctification. Grace as used here by Paul refers both to
grace to the guilty sinner and the gracious favor of God in its enabling power and effect,
which is to be found alone in Christ (2 Tim 2:1).

Vine writes that it is “only as we live in the enjoyment of the power of this grace can we
devotedly and faithfully discharge the service committed to us (in 2:12). There is adequate

Titus Lecture Notes 61

grace to meet our every need (cf "manifold [poikilos - variegated] grace" (1Pet 4:10] for
"various [poikilos - variegated, multi-colored - describing Joseph's coat of "many colors"]
trials" (1 Pet 1:6). [Vine]

In Titus 2:12 and following verses we note that the grace of God that had appeared is the
believer's ever-present tutor and discipliner “teaching us to deny ungodliness" etc.

Titus 2:12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly, in this present world;
In this section one sees not so much the grace that saved us initially from the penalty of sin,
but the grace that now saves us daily from the power of sin. Notice that grace has three great
undertakings which are to save, to keep, and to discipline and in Titus 2:11-13 Paul turns his
attention primarily to the latter work of grace which is to discipline or instruct the believer in
how to live each day now that we have inherited eternal life.

David deSilva in the Ashland Theological Journal writes that...Both Titus 2:11–14 and 2 Peter
1:4 focus on the transformation of our lives from lives marked by “the corruption that is in the
world because of lust” or by “impiety and worldly passions” into “lives that are self-
controlled, upright, and godly,” reflecting our participation “in the divine nature.”
Sanctification, in essence, is simply a right response to God’s gifts, putting the resources God
has made available for holiness in Christ to good and proper use. (ATJ, 31, 1999, page 32)

Howard Zabriskie explains that...Verse 11 has shown that salvation has been brought to all
men, but verse 12 shows that this grace in its teaching ministry is not universal. It is restricted
to those who have appropriated the saving grace of God and are themselves children of God
by faith in Christ Jesus. One may well ask, “Why is there this contrast?” The answer to this
question is found in the Greek word παιδεύουσα.. This word generally translated, “teaching”
is more correctly rendered, “disciplining.” It is this truth that is often misunderstood. God
does not discipline one who is not saved, for there would be no purpose in such action. He
might judge such a one because of his sin, but discipline from Him is always reserved for
saved people. The reason for this is evident. God has a place which He desires each one of
His children to occupy. He has a work for each one to do. It is only as He prepares His
children for their appointed tasks that they will accomplish His will. Many are happy enough
to welcome God’s saving grace and find continual consolation in the fact that He keeps, but
how few take pleasure in the gracious discipline He gives. Paul knew better than anyone else,
the value of this aspect of God’s grace, and he told the Corinthian Church that he was
exceedingly joyful in all tribulation (2 Cor 7:4). He knew that tribulation worketh patience,
and patience experience, and experience hope (Rom 5:3-4). He therefore could tell those to
whom he wrote to glory in tribulation (Rom 5:3). (The Discipline of Grace in Bibliotheca
Sacra 93:370. April 36. p. 167)

Teaching (paideuo from país = child) refers primarily to the training or discipline of children
(whether in the schools of men - Acts 7:22, Acts 22:3 or in the school of God, Titus 2:12, et
al), at one end of the spectrum training by teaching, instructing, educating or nurturing and at
the other end of the spectrum utilizing correction and punishment if necessary (which it
usually is for children) as a part of the training or child rearing process bringing them to
maturity (this end of the spectrum conveyed by English words like chastise or chasten as
morally disciplining an adult, correcting them and giving them guidance).

Titus Lecture Notes 62

Spurgeon comments that paideuo...is a scholastic term, and has to do with the education of
children; not merely the teaching, but the training and bringing of them up. The grace of God
has come to be a schoolmaster to us, to teach us, to train us, to prepare us for a more
developed state. Christ has manifested in his own person that wonderful grace of God which
is to deal with us as with sons, and to educate us unto holiness, and so to the full possession of
our heavenly heritage. We are the many sons who are to be brought to glory by the discipline
of grace.

So then, first of all, grace has a discipline. We generally think of law when we talk about
schoolmasters and discipline; but grace itself has a discipline and a wonderful training power
too. The manifestation of grace is preparing us for the manifestation of glory. What the law
could not do, grace is doing.

The free favor of God instills new principles, suggests new thoughts, and by inspiring us with
gratitude, creates in us love to God and hatred of that which is opposed to God. Happy are
they who go to school to the grace of God!

This grace of God entering into us shows us what was evil even more clearly than the
commandment does. We receive a vital, testing principle within, whereby we discern between
good and evil.

The grace of God provides us with instruction, but also with chastisement, as it is written, “As
many as I love I rebuke and chasten.”

As soon as we come under the conscious enjoyment of the free grace of God, we find it to be
a holy rule, a fatherly government, a heavenly training. We find, not self indulgence, much
less licentiousness; but on the contrary, the grace of God both restrains and constrains us; it
makes us free to holiness, and delivers us from the law of sin and death by “the law of the
spirit of life in Christ Jesus” (Rom 8:2). (From Spurgeon's sermon Two Appearings & the
Discipline of Grace)

As Hiebert says "notwithstanding the assertions of some learned modern psychologists, the
timely use of some physical persuasion on the posterior end is truly beneficial for the
development of the child" and I would add for "the child of God"! Hiebert goes on to add that
God's "grace takes the believer into its school and carries on the process of training us.
Knowledge of things spiritual is given, but when that is not enough then rebuke, conviction,
and chastening are administered. The final aim is not creed but character. Accordingly we are
told "Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth"
(Heb 12:6). The present tense indicates that this is a continuing process. No one ever
graduates from the school of God's grace in this life." ("Titus and Philemon" p58, Moody,
1957)

Instructing is present tense indicating that "the grace of God" is continually assisting the
believer in the development of their ability to make appropriate choices against ungodliness
and for godliness.

What Paul is saying is that grace of God not only saves us ("saving grace") but operates in the
lives of those who are saved, exerting its dynamic effect ("sanctifying grace") in every aspect
of the "child rearing" process - training, teaching, encouraging, correcting and disciplining us

Titus Lecture Notes 63

for our good and God's glory. The grace of God is to assist in the development of a person’s
ability to make appropriate choices, practice discipline.

That (hina) is a conjunction which expresses the purpose of the child rearing of believers -
"denying ungodliness..." Paul is calling for a conscious choice of denial to be made as a first
step in the new life of grace.

Denying (arneomai from "a" = negation + rheo = say) literally means "to say no", to say one
does not know about or is in any way related to some person or some thing. Webster says that
to deny implies a firm refusal to accept as true, to grant or concede or to acknowledge the
existence or claims of.
John MacArthur remarks that “to deny carries the idea of a conscious, purposeful action of the
will. It means to say "no". It is to confess and consciously turn away from that which is sinful
and destructive and to move toward that which is good and godly. It includes the commitment
a believer makes when he first acknowledges his sin and receives Christ as Savior and Lord as
well as the countless other decisions he makes to deny and forsake the ungodliness and
worldly desires that continue to find their way back into his life. (MacArthur. Titus: Moody
Press)

The aorist tense of deny (avrnhsa,menoi verb participle aorist middle deponent nominative
masculine plural) calls for a definite, effective refusal, renunciation and turning away from
whatever is ungodly, corrupting and destructive. By saying "Yes" to Jesus in salvation, we
are now empowered (and obligated - (Rom 8:12-13) to say "No" to the powerful, pervasive
ungodly and worldly desires that continue to bombard our mind.

Deny is middle voice which is reflexive and indicates that we ourselves initiate the action of
denying and then experience participating in results of that action.

It is also worth noting that this section of Titus directly counters the false assumption that too
much emphasis on grace begets a licentious lifestyle. To the contrary, Paul refutes this
misconception, stating that far from promoting licentiousness, grace actually teaches the saint
to deny ungodliness and worldly lusts! Grace is "free" but it's not "cheap". When one truly
understands God's grace, he is faced with the truth that grace calls for ("instructs") certain
ethical demands. Salvation is not only being set from the penalty of sin (past tense salvation
or justification) but being set free from the slavery of sin (present tense salvation or
sanctification). It is not just a change in position from "in Adam" to "in Christ", from in the
kingdom of darkness and dominion of Satan to the kingdom of light ruled by the Lord Jesus
(as good as those truths are), but practically speaking, the salvation that grace brings also
includes a change in attitude, appetite, ambition, and action. The same "grace of God" that
redeemed us, now daily reforms us and conforms us more and more into “the image of His
Son” (Rom 8:29).

Spurgeon asks...What have we to deny? First, we have to deny ungodliness. That is a lesson
which many of you have great need to learn.

Listen to working-men. “Oh,” they say, “we have to work hard, we cannot think about God or
religion.” This is ungodliness! The grace of God teaches us to deny this; we come to loathe
such atheism.

Titus Lecture Notes 64

Others are prospering in the world, and they cry, “If you had as much business to look after as
I have, you would have no time to think about your soul or another world. Trying to battle
with the competition of the times leaves me no opportunity for prayer or Bible-reading; I have
enough to do with my day-book and ledger.” This also is ungodliness!

The grace of God leads us to deny this; we abhor such forgetfulness of God. A great work of
the Holy Spirit is to make a man godly, to make him think of God, to make him feel that this
present life is not all, but that there is a judgment to come, wherein he must give an account
before God. God cannot be forgotten with impunity. If we treat Him as if He were nothing,
and leave Him out of our calculations for life, we shall make a fatal mistake.

O my hearer, there is a God, and as surely as you live, you are accountable to Him.
When the Spirit of God comes with the grace of the gospel, He removes our inveterate
ungodliness, and causes us to deny it with joyful earnestness. (From Spurgeon's sermon Two
Appearings & the Discipline of Grace)

Ungodliness (asebeia from a = w/o + sébomai = worship, venerate) means want or lack of
reverence or piety toward God (which speaks of one's heart attitude) speaks of a want of
reverence and as used in the NT describes those living without regard for God. The conduct
themselves in such a way as to effectively deny God's existence and right as Supreme Ruler
and Authority.

BDAG adds that in general asebeia...is understood vertically as a lack of reverence for deity
and hallowed institutions as displayed in sacrilegious words and deeds: impiety; its corollary
adikia refers horizontally to violation of human rights. (Arndt, W., Danker, F. W., & Bauer,
W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature)

Asebeia describes the spiritual condition of those alienated from God as Paul describes in
(Rom 1:18) where he explains that the wrath of God is revealed from heaven against all
ungodliness and unrighteousness of men, who suppress the truth in unrighteousness.

John MacArthur commenting on this verse writes that "Ungodliness refers to lack of
reverence for, devotion to, and worship of the true God, a failure that inevitably leads to some
form of false worship...Unrighteousness encompasses the idea of ungodliness but focuses on
its result. Sin first attacks God’s majesty and then His law. Men do not act righteously
because they are not rightly related to God, who is the only measure and source of
righteousness. Ungodliness unavoidably leads to unrighteousness. Because men’s relation to
God is wrong, their relation to their fellow men is wrong. Men treat other men the way they
do because they treat God the way they do. Man’s enmity with his fellow man originates with
his being at enmity with God. (MacArthur, J: Romans 1-8. Chicago: Moody Press)

C H Spurgeon writes that...We next deny “worldly lusts:” that is, the lusts of the present
world or age, which I described to you just now as coming in between the two appearings.
This present age is as full of evil lusts as that in which Paul wrote concerning the Cretans. The
lust of the eye, the lust of the flesh, and the pride of life are yet with us.

Wherever the grace of God comes effectually, it makes the loose liver deny the desires of the
flesh; it causes the man who lusted after gold to conquer his greediness; it brings the proud
man away from his ambitions; it trains the idler to diligence, and it sobers the wanton mind
which cared only for the frivolities of life.

Titus Lecture Notes 65

Not only do we leave these lusts, but we deny them. We have an abhorrence of those things
wherein we formerly placed our delight. Our cry is, “What have I to do any more with idols?”

To the worldling we say, “these things may belong to you; but as for us, we cannot own them;
sin shall no more have dominion over us. We are not of the world, and therefore its ways and
fashions are none of ours.”

The period in which we live shall have no paramount influence over us, for our truest life is
with Christ in eternity; our conversation is in heaven.

The grace of God has made us deny the prevailing philosophies, glories, maxims, and
fashions of this present world. In the best sense we are nonconformists. We desire to be
crucified to the world and the world to us. This was a great thing for grace to do among the
degraded sensualists of Paul’s day, and it is not a less glorious achievement in these times.
(From Spurgeon's sermon Two Appearings & the Discipline of Grace)

Worldly desires are passions for the pleasures and pursuits of this present passing world.
These desires are motivated by an anti-God mind-set.

Adam Clarke defines worldly desires as those desires, affections, and appetites, as men are
governed by who have their portion in this life, and live without God in the world." (Clarke's
Commentaries)

The spiritual meaning is that we have said "goodbye" to the former way of life, and have
entered into a completely new quality of life, the very life of the risen Lord Jesus Christ,
Whose life empowers us to deny worldly desires, etc. Although we are still on earth, we need
resist being tethered to the temporary trinkets and trifles of this world by continually seeking
to cultivate an eternal, heavenly mindset.

Spurgeon observes that...Christians are not to run out of the world, as monks and hermits
sought to do, but to live “in this present world.” Yet, while in the world, we are to be godly,
that is, full of God. That kind of life which is without God is not for Christians. Those worldly
desires, the pride and ambition, which are common to worldly men, are not to have power
over us; we are to deny them, and to live soberly. This word relates not only to eating and
drinking, but to the general sobriety of a man’s mind: “Denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly, in this present world.”

For believers, worldly lusts (epithumia) can be defined as those passions that originate in the
flesh (which is still entrenched [Rom 6:12, Gal 5:16-17], albeit crucified [cf Gal 5:24, Gal
6:14, Col 2:11] in believer's mortal bodies Gal 5:16; Rom 6:12-14) & which refuse to submit
to God. These are those strong attractions resident in even the sweetest believer's old nature
which and are fed by the corrupt, decaying world system's deceitful thinking (Rom 7:18).
Internet is a very good example...even the ''good'' things of the ''net'' can result in lost time (cf
Heb 12:1) and the man of God failing to buy up every opportunity (Col 4:5). We must deny
the ''good'' for the sake of God's best! Denial of self is definition of a disciple of Christ (Mk
8:34-35).

The goal of God’s curriculum in the school of grace is living. The life of a disciple of Christ is
not just "saying no" to the "bad" but saying "yes" to the "best", and it's all made possible

Titus Lecture Notes 66

empowered by the Spirit (and not a spirit of legalism with a list of "don'ts and do's"!) and the
grace in which we now stand. If the Christian life ended with the "don'ts" (the denials, the
"Thou shalt not's"), all it would only be a life of avoidance. And that's not much to look
forward to, so in this section Paul seeks to spur his readers on toward the "Thou shalt's".

Spurgeon adds that...brethren, you cannot be complete with a merely negative religion; you
must have something positive; and so the next word is living — that “we should live soberly,
righteously, and godly, in this present world.”

Observe, brethren, that the Holy Ghost expects us to live in this present world, and therefore
we are not to exclude ourselves from it. This age is the battle-field in which the soldier of
Christ is to fight. Society is the place in which Christianity is to exhibit the graces of Christ. If
it were possible for these good sisters to retire into a large house, and live secluded from the
world, they would be shirking their duty rather than fulfilling it. If all the good men and true
were to form a select colony, and do nothing else but pray and hear sermons, they would
simply be refusing to serve God in His own appointed way. No, you have to live soberly,
godly, righteously in this world, such as it is at present. It is of no use for you to scheme to
escape from it. You are bound to breast this torrent, and buffet all its waves. If the grace of
God is in you, that grace is meant to be displayed, not in a select and secluded retreat but in
this present world. You are to shine in the darkness like a light. (Matthew 5:16) (From
Spurgeon's sermon Two Appearings & the Discipline of Grace)

Live (zao) means to live in such a way so as to enjoy real life as God intended it to be
enjoyed. How is this possible? Jesus has bought us from our former slavery to self, Satan and
soft things of the world and His Spirit is the Source of the grace which includes the
motivation to live in holy conduct and godliness.

Each of the adverbs stand emphatically before the verb "live" describing "tri-directional"
living (1) inward or self-controlled and sober, (2) outward or "upright“ and righteous,
faithfully fulfilling all the demands of truth and justice in our our interactions with other men
and (3) upward or godly, reverently, fully devoted to God in reverence and loving obedience.

Spurgeon explains that...This life is described in a three-fold way. You are, first, to live
“soberly“ — that is, for yourself.

“Soberly” in all your eating and your drinking, and in the indulgence of all bodily appetites —
that goes without saying. Drunkards and gluttons, fornicators and adulterers, cannot inherit
the kingdom of God.

You are to live soberly in all your thinking, all your speaking, all your acting. There is to be
sobriety in all your worldly pursuits. You are to have yourself well in hand: you are to be self-
restrained.

I know some brethren who are not often sober. I do not accuse them of being drunk with
wine; but they are mentally intoxicated: they have no reason, no moderation, no judgment.
They are all spur, and no rein. Right or wrong, they must have that which they have set their
hearts upon. They never look round to take the full bearing of a matter: they never estimate
calmly; but with closed eyes they rush on like bulls. Alas for these unsober people! They are
not to be depended on, they are everything by turns, and nothing long.

Titus Lecture Notes 67

The man who is disciplined by the grace of God becomes thoughtful, considerate, self-
curtained; and he is no longer tossed about by passion, or swayed by prejudice.

There is only one insobriety into which I pray we may fall; and truth to say, that is the truest
sobriety. Of this the Scripture saith, “Be not drunk with wine, wherein is excess; but be filled
with the Spirit.” When the Spirit of God takes full possession of us, then we are borne along
by His sacred energy, and are filled with a divine enthusiasm which needs no restraint. Under
all other influences we must guard ourselves against yielding too completely, that thus we
may live “soberly.” (From Spurgeon's sermon Two Appearings & the Discipline of Grace)

Soberly (sophronos from sozo = save + phren= mind) is an adverb meaning with sound mind
and thus pertains to being prudent. We are to live with self-control, with self-restraint,
rationally (belief or action that is in accord with reason), soberly (this word stresses
seriousness of purpose and absence of levity or frivolity), self-controlled, moderately and
discreetly.

Paul is saying in essence now that having denied the lusts of the world, one is called on to
continually reckon himself or herself as dead to sin (Rom 6:11). This attitude of mind will
prevent God’s child from entertaining in his or her life things that sever his or her communion
with God.

Believers are new creatures in Christ (2Cor 5:17) and thus are called to live now with a saved
"mind of Christ" (1Cor 2:16) which is a sound mind because it takes in sound, healthy food
and is able to make sensible, disciplined and prudent decisions in an upside down world drunk
with a myriad of intoxicating delights that appeal to the old flesh, the eyes and the pride (1Jn
2:15-17).

Spurgeon explains...As to his fellow-men the believer lives “righteously.” I cannot understand
that Christian who can do a dirty thing in business. Craft, cunning, over-reaching,
misrepresentation, and deceit are no instruments for the hand of godly men. I am told that my
principles are too angelic for business life, — that a man cannot be a match for his fellowmen
in trade, if he is too Puritanic. Others are up to tricks, and he will be ruined if he cannot trick
them in return.

O my dear hearers, do not talk in this way. If you mean to go the way of the devil, say so, and
take the consequences; but if you profess to be servants of God, deny all partnership with
unrighteousness. Dishonesty and falsehood are the opposites of godliness.

A Christian man may be poor, but he must live righteously: he may lack sharpness, but he
must not lack integrity. A Christian profession without uprightness is a lie. Grace must
discipline us to righteous living. (From Spurgeon's sermon Two Appearings & the Discipline
of Grace)

Righteously (dikaios from dikaios which means being in accordance with what God requires)
means manifesting right conduct, waking morally upright outwardly or in a right way which
is in accordance with what God requires. It's a more general description of observable
“rightness” in all aspects of life.

The "dikaios" man is righteous not only in character but in conduct. This individual
recognizes God has rights upon his life and he submits himself to be God’s rightful

Titus Lecture Notes 68

possession and, therefore, acquires God’s nature and performs his duty toward God. Whatever
God says about how to live is "righteous".

Righteous denotes conduct that cannot be condemned. In simple terms, believers under the
instruction of the grace of God, should just do right (live...righteously) no matter what others
may do! Believers who honestly understand the grace of God will not want to live in sin.
They will turn from ungodliness and worldly lusts; they will live serious, righteous, godly
lives in this present world.

Adam Clarke says that living righteously is "rendering to every man his due, injuring no
person in his body, mind, reputation, or property; doing unto all as we would they should do
to us; and filling up the duties of the particular stations in which it has pleased God to fix us,
committing no sin, omitting no duty." (Clarke's Commentary)

Spurgeon explains godly as follows observing that...Every man who has the grace of God in
him indeed and of a truth, will think much of God, and will seek first the kingdom of God and
His righteousness. God will enter into all his calculations, God’s presence will be his joy,
God’s strength will be his confidence, God’s providence will be his inheritance, God’s glory
will be the chief end of his being, God’s law the guide of his conversation.

Now, if the grace of God, which has appeared so plainly to all men, has really come with its
sacred discipline upon us, it is teaching us to live in this three-fold manner. (sensibly,
righteously, godly) (From Spurgeon's sermon Two Appearings & the Discipline of Grace)

Godly (eusebos from eu = well + sebomai = reverence <> Sebomai is from root "seb" =
sacred awe ) is an attitude of reverence exhibited in one's actions. In secular Greek use
eusebos described practical piety towards one's parents.

To live "godly" is to live so as to render to God the reverence and worship associated with a
holy life. It is to have reverence for God and a life of holiness in the world. To live godly is to
live with a reverent awareness of God’s sovereignty over every aspect of one's life, and the
attendant determination to honor him in all our conduct.

Titus 2:13 Looking for that blessed hope, and the glorious appearing of the great God and
our Saviour Jesus Christ;

“Looking for” (prosdechomai from pros = in compound Greek words implies motion or
direction toward + dechomai = a deliberate and ready reception) means to wait for with a
sense of expectancy.

Keathley introduces verse 13 commenting that…Having mentioned this present and

temporary age, the apostle quickly moved to the age to come that will be ushered in with the
glorious appearing of the Savior. This is to be another strong motivation to godly living, a fact
that is even more obvious in the Greek text. “Looking for” represents the translation of
another adverbial participle (prosdeco,menoi verb participle present middle or passive deponent
nominative masculine plural) that is dependent on the previous verb, “that…we should live”
(i[na…zh,swmen). We could easily translate it, “that…we should live…(in this present world):
by waiting expectantly for the blessed hope” [i[na.…zh,swmen evn tw/| nu/n aivw/ni( prosdeco,menoi
th.n makari,an evlpi,da]. The participle (prosdeco,menoi) points us to one of the means by which

Titus Lecture Notes 69

we are to live in this present age, by living with a view to the return of Christ. Waiting for the
blessed hope provides added incentives that enable us to live godly lives in this present age.

If we are to be looking for Christ to return at any time, living in light of its imminency, such
an "uplook outlook" should be a powerful incentive to spur us on to fight the good fight
necessary for godly living and bold witnessing. Is that our mindset? Do our day to day
choices reflect the reality of an expectant attitude?

Prosdechomai aptly describes the lifestyle and habitual attitude of the godly Jewish man
named Simeon: “And, behold, there was a man in Jerusalem, whose name was Simeon; and
the same man was just and devout, waiting for (prosdechomai present tense) the consolation
of Israel: and the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost,
that he should not see death, before he had seen the Lord's Christ” (Luke 2:25-26).

Luke also uses prosdechomai in his description of godly Anna writing: “And there was one
Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and
had lived with an husband seven years from her virginity; And she was a widow of about
fourscore and four years, which departed not from the temple, but served God with fastings
and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord,
and spake of him to all them that looked for (toi/j prosdecome,noij present tense - as their
lifestyle in this present age which continually motivated them and pointed them toward the
glorious future age) redemption in Jerusalem” (Luke 2:36-38).

Fanny Crosby (who was physically blind but had spiritual eyes of faith) caught the idea of
expectant living in this line from “Blessed Assurance”: Perfect submission, all is at rest; I in
my Savior am happy and blest, Watching and waiting, looking above, Filled with His
goodness, lost in His love.”

Mark describes another Jew writing that “Joseph of Arimathaea, an honourable counsellor,
which also waited for (prosdechomai present tense - expectant waiting was his lifestyle
which undoubtedly prompted godly living!) the kingdom of God, came, and went in boldly
unto Pilate, and craved the body of Jesus. (Notice how his future focused perspective
emboldened [give courage or confidence to] his present actions, which is exactly what should
happen in every believer's life...to the glory of God!).

Jesus used this verb in His exhortation to His disciples to live life with an expectant attitude
and to…“wait for (prosdechomai present tense) their lord, when he will return from the
wedding; that when he cometh and knocketh, they may open unto him immediately” (Luke
12:36).

Spurgeon writes that...One work of the grace of God is to cause us to be “looking for that
blessed hope of the glorious appearing of the great God and our Savior Jesus Christ.”

What is that “blessed hope?” Why, first, that when He comes we shall rise from the dead, if
we have fallen asleep; and that, if we are alive and remain, we shall be changed at His
appearing. (see 1 Thessalonians 4:13)

Our hope is that we shall be approved of Him and shall hear him say, “Well done, good and
faithful servant.” This hope is not of debt, but of grace: though our Lord will give us a reward,
it will not be according to the law of works.

Titus Lecture Notes 70

We expect to be like Jesus when we shall see him as he is. When Jesus shines forth as the sun,
“then shall the righteous shine forth as the sun in the kingdom of our Father.”

Our gain by godliness cannot be counted down into the palm of our hand. It lies in the
glorious future (see 1 Timothy 4:8); and yet to faith it is so near that at this moment I almost
hear the chariot of the Coming One. The Lord cometh, and in the coming of the Lord lies the
great hope of the believer, his great stimulus to overcome evil, his incentive to perfect
holiness in the fear of the Lord. Oh to be found blameless in the day of the manifestation of
our Lord! God grant us this! Do you not see, brethren, how the discipline of the doctrine of
grace runs towards the separating of us from sin, and the making us to live unto God? (From
Spurgeon's sermon Two Appearings & the Discipline of Grace)

“Blessed” (makarios) means spiritually “prosperous”, fully satisfied independent of the

circumstances because of the amazing enabling grace in which we stand and the supernatural
ministry of the indwelling Holy Spirit.

“Hope” (elpis) is expectation or confidence and in the New Testament describes the believer's
absolute certainty of future good. Hope is full assurance and ultimately is found in the Person
of Christ for as Paul wrote to Timothy “Lord Jesus Christ, which is our hope” (1 Timothy
1:1).

The sure hope we have of the return of our Bridegroom, the Lord Jesus, to catch up (and out
of this present evil age) His Bride, the Church, is one that is prosperous, filled with richness
and one that stabilizes our souls in this present world in which we live as aliens and strangers
(we're just "passing through").

The Greek construction clearly shows that “that blessed hope” is “the glorious appearing” of
the great God and our Saviour Jesus Christ [th.n makari,an evlpi,da kai. evpifa,neian th/j do,xhj].

Granville Sharp’s rule says that when there are two nouns in the same case connected by
“and” (kai), the first noun has the definite article (the = Greek word th.n), and the second noun
lacks the definite article, then the second noun refers to the same thing as the first noun and
serves as a further description.

What is the interrelationship of Christian faith and hope? Hebrews 11:1 “Now faith is the
substance of things hoped for, the evidence of things not seen.” Here is a description of what
faith does. Two truths concerning its activity are stated here. First, faith provides substance
(realization, assurance). Second, faith provides evidence (conviction). It is evidence in the
sense of proof that results in conviction. The difference between substance and evidence
would be minimal were it not for the phrase qualifying each: (substance) “of things hoped
for” and (evidence) “of things not seen.” The first involves future hope; the second involves
present realities that are unseen. The first includes the hope of the resurrection, the return of
Christ, and the glorification of the saints. The second involves unseen realities, such as the
forgiveness of sin through Christ’s sacrifice and the present intercession of Christ in heaven.
Hope is faith relating to the future; conviction is faith relating to the present.

“Appearing” (epiphaneia from the verb epiphaino in turn from epí = over, upon or to + phaíno
= to shine) is literally "a shining upon" and from its secular used conveys the thought of an

Titus Lecture Notes 71

event which is sudden and unexpected. In this verse Paul is saying there is a glorious second
coming of of the one living and true God, Jesus Christ.

The same rule (Granville Sharp’s rule) applies to the phrase: “tou/ mega,lou Qeou/ kai. swth/roj
h`mw/n VIhsou/ Cristou/”. The use of the definite article “tou” with the first noun “Qeou” and the
connecting “kai” indicates that the first and second “swth/roj” (nouns) are one and the same
person. Our “great God and our Saviour Jesus Christ” is thus one and the same person, clearly
proving the deity of Christ.

Titus 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify
unto himself a peculiar people, zealous of good works.
“Who gave himself for us,” the word “for” (huper) is a preposition which serves as a marker
indicating that an activity or event is in some entity’s interest or in behalf of or for the sake of
someone else. Thus in this verse huper depicts the substitutionary atonement...Christ “for the
sake of“, “in behalf of”, “instead of” us.

“That” (hina) expresses purpose and here clearly explains the purpose for which sinners have
been redeemed as saints.

“Redeem” (lutroo from lútron = ransom in turn from lúo = loose) in simplest terms means to
release someone held captive (prisoner, slave) on receipt of a ransom payment with the
implied analogy of freeing a slave set free (liberate, liberation, deliverance).

Lutroo (lutro,w) is in middle voice (lutrw,shtai verb subjunctive aorist middle 3rd person
singular) which indicates that the person who carries out the action (of redemption) has a
special interest in what the overall transaction. This is certainly the case in the redemption
accomplished by Christ as Paul explains in the remainder of this verse.

Spurgeon comments...That word “redemption” sounds in my ears like a silver bell. We are
ransomed, purchased back from slavery, and this at an immeasurable price; not merely by the
obedience of Christ, nor the suffering of Christ, nor even the death of Christ, but by Christ’s
giving himself for us. All that there is in the great God and Savior was paid down that he
might “redeem us from all iniquity.” The splendor of the Gospel lies in the redeeming
sacrifice of the Son of God, and we shall never fail to put this to the front in our preaching. It
is the gem of all the Gospel gems. As the moon is among the stars, so is this great doctrine
among all the lesser lights which God hath kindled to make glad the night of fallen man. Paul
never hesitates; he has a divine Savior and a divine redemption, and he preaches these with
unwavering confidence. Oh that all preachers were like him!

“Iniquity” (anomia from a = neg. + nomos = etymologically something parceled out, allotted,
what one has in use and possession; hence, usage, custom, rule, law) describes
violation/transgression of law, wickedness; lawlessness.

John gives a direct definition of anomia writing…“Whosoever committeth sin transgresseth

also the law: for sin is the transgression of the law” (1 John 3:4). So as John teaches,
lawlessness equates with sin. Salvation delivers the redeemed permanently from enslavement
to the power of sin. The unregenerate person is in total bondage to the ruling power of sin, the
principle of which indwells them.

Titus Lecture Notes 72

Notice also that believer were not set free from some of the lawless deeds but from all (“that
he might redeem us from all iniquity”). Thus there is nothing incomplete about Christ's
redemption. When He paid the redemption price, He paid it in full and declared, “It is
finished” (John 19:30)!

Paul (through his emissary Titus) is exhorting the believers in Crete now to live like men who
have been redeemed and set free to obey a new Master.

“Purify” kaqari,sh| verb subjunctive aorist active 3rd person singular. Paul's use of the aorist
tense conveys the truth that Jesus' purification of sinners was a once for all, effective,
completed action, which equates with "past tense" salvation or the justification which occurs
once for all time when a sinner receives the free gift of salvation by grace through faith.
“Peculiar” (periousios from perí = beyond + eimi = to be, exist) means of one's own
possession, one's own and here qualifies people. Periousios describes the property one owned
as a rich and distinctive possession, a possession which is of very special status.

Titus 2:14 is the only NT use of periousios where Paul figuratively describes God's redeemed
people as Christ's costly possession and His distinctive treasure. What an incredible word
picture of blood bought, heaven bound sinners who are now the Savior's saints!

“A perculiar people.” Spurgeon comments that...The passage really means that believers are
Christ’s own people, His choice and select portion. Saints are Christ’s crown jewels, His box
of diamonds; His very, very, very own. He carries His people as lambs in His bosom; He
engraves their names on His heart. They are the inheritance to which He is the heir, and He
values them more than all the universe beside. He would lose everything else sooner than lose
one of them. He desires that you, who are being disciplined by his grace, should know that
you are altogether His. You are Christ’s men. You are each one to feel, “I do not belong to the
world; I do not belong to myself; I belong only to Christ. I am set aside by Him for Himself
only, and His I will be.” The silver and the gold are His, and the cattle upon a thousand hills
are His; but He makes small account of them, “the Lord’s portion is His people.” (From
Spurgeon's sermon Two Appearings & the Discipline of Grace)

“Zealous” (zelotes from zeo = to boil, be hot or glow) describes one zealous (fervent and
enthusiastically devoted) for or eagerly desirous of something. A zelotes is one who is
earnestly committed to a side or cause and thus could be described as an enthusiast, an
adherent, or a loyalist.

Spurgeon comments...Would to God that all Christian men and women were disciplined by
divine grace till they became zealous for good works! In holiness zeal is sobriety. We are not
only to approve of good works, and speak for good works, but we are to be red-hot for them.
We are to be on fire for everything that is right and true. We may not be content to be quiet
and inoffensive, but we are to be zealous of good works.

Oh that my Lord’s grace would set us on fire in this way! There is plenty of fuel in the church,
what is wanted is fire.

A great many very respectable people are, in their sleepy way, doing as little as they can for
any good cause. This will never do. We must wake up. Oh the quantity of ambulance work
that Christ’s soldiers have to do! One half of Christ’s army has to carry the other half. Oh that

Titus Lecture Notes 73

our brethren could get off the sick-list! Oh that all of us were ardent, fervent, vigorous,
zealous! Come, Holy Spirit, and quieten us!

We may not go about to get this by our own efforts and energies, but God will work it by His
grace. Grace given us in Christ is the fountain head of all holy impulse.

O heavenly grace, come like a flood at this time and bear us right away!

Oh that those of you who have never felt the grace of God may be enabled to believe in the
Lord Jesus Christ as to His first appearing! Then, trusting in His death upon the cross, you
will learn to look for His second coming upon the throne, and you will rejoice therein. Unto
His great name be glory for ever and ever! Amen. (From Spurgeon's sermon Two Appearings
& the Discipline of Grace)

Zelotes describes one who is one stirred to action by a strong emotion. Zeal thus describes an
intense emotion which compels one to action. One who is zealous manifests an energetic,
unflagging pursuit of an aim or devotion to a cause, in this case "good deeds". We are to be
eagerly desirous to perform good deeds, veritable "zealots (albeit Spirit-controlled) for good
works."

When we think of the zeal of men for sports, politics, and business, we should be provoked to
godly jealousy and inspired to good deeds. It's amazing how zealous some false religious
zealots can be in regard to a lie, while true believers languish in a state of apathy even though
they possess the absolute Truth.

Spurgeon writes...See what Christ died for, see what Christ lives for, see what we are to live
for,-that we should not only be a people purified, but purified unto Himself. We are not only
to have good works, but we are to be zealous of them; we are to burn with zeal for them, for
zeal is a kind of fire, it is to burn and blaze in us until we warm and enlighten others also.

Good works are not the root of salvation, but they are the fruit of genuine salvation (Matt 3:8,
Eph 2:10). Redemption means freedom from a life of wickedness and to a life of obedience
and purity. Christ died to provide us this redemption. God is concerned about the life-styles of
His people. He looks for eager obedience and active doing of good. A full understanding of
these things leads inexorably [continuing unstoppably] to godly living. Conversely, ungodly
living in a “Christian” is a clear sign that either he does not fully understand these things or he
does not actually believe them (i.e., he is not really a believer).

Titus 2:15 These things speak, and exhort, and rebuke with all authority. Let no man despise
thee.

All four commands in this verse are present imperatives! [la,lei( paraka,lei( e;legce(
perifronei,tw]

“Speak” (laleo) is in present tense (continuous action called for) command (imperative mood)
to “keep on speaking." On what basis? Because Titus had "all authority".

“Exhort” (parakaleo from para = side of + kaléo = call) conveys the basic idea of calling one
alongside to help or give aid. Because a person can be called alongside for many purposes,

Titus Lecture Notes 74

parakaleo has a wide range of meanings including calling alongside to entreat, to appeal to, to
summon, to comfort, to exhort, to encourage or even to admonish.

Parakaleo is in also a present tense (continuous action called for = present imperative)
command to "keep on exhorting."

“Rebuke” (elegcho related to elegchos = bringing to light) means to bring to the light (to
reveal hidden things) with the implication that there is adequate proof of wrongdoing. To
shame or disgrace and thus to rebuke another in such a way that they are compelled to see and
to admit the error of their ways. To show someone that they have done something wrong and
summon them to repent.

Titus was “to keep on rebuking” which describes an admonishing in such a way that the one
reproved is convicted of his sin and is compelled to admit the error of his ways.
Christian rebuke means far more than flinging angry and condemning words at a man. It
means speaking in such a way that he sees the error of his ways and accepts the truth.

“Authority” (epitage from epitásso = appoint over, put in charge in turn from epí = upon or
over + tásso = arrange, appoint, order, set in place) means literally one appointed over and
came to refer to something that is in its proper order or place. Figuratively epitage was used of
an authoritative directive, an order, an official command, a directive or an injunction.

The idea is to arrange upon and thus reflects a command imposed upon someone. Epitage
stresses the authoritativeness of the command. Epitage denotes especially the direction of
those in high office who have something to say.

Epitage refers to a royal command that is not negotiable, but mandatory as illustrated in the 2
examples of the use of the related verb epitasso. One can better appreciate the force of the
noun epitage by observing the use of epitasso (which in Greek was a military term, the noun
form used in the military sense of an “orderly array”) which describes for example Jesus'
power over both supernatural forces and nature as shown below...

Mark 1:27 “And they were all amazed, insomuch that they questioned among themselves,
saying, What thing is this? what new doctrine is this? for with authority (exousia)
commandeth (epitasso) he even the unclean spirits, and they do obey him.”

Luke 8:25 “And he said unto them, Where is your faith? And they being afraid wondered,
saying one to another, What manner of man is this! for he commandeth (epitasso) even the
winds and water, and they obey him.”

Paul described his own authority (epitage) in the opening of his first epistle to Timothy
writing...“Paul, an apostle of Jesus Christ by the commandment (epitage) of God our Saviour,
and Lord Jesus Christ, which is our hope.” Epitage here stresses Paul’s apostolic authority for
he had a direct charge from God the Father and Jesus Christ to carry out his ministry.

Vine writes that "epitage differs from the usual word for authority, exousia, and denotes a
commandment." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson)
“Authority” or “power” (exousia) is derived from éxesti = it is permitted, it is lawful, meaning
liberty of action (see Titus 3:1).

Titus Lecture Notes 75

Vine explains that exousía evolved from the meaning of "leave or permission" or "liberty of
doing as one pleases" and passed to that of "the ability or strength with which one is endued,"
then to that of the "power of authority," the right to exercise power or "the power of rule or
government," the power of one whose will and commands must be obeyed by others. (Vine,
W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996.
Nelson)

In Titus 3:1 exousía speaks of delegated authority and qualifies the civil rulers as those having
duly constituted authority. Exousía in short refers to delegated authority and combines the
idea of the "right and the might", these attributes having been granted to someone. Exousía
means the power to do something and was a technical term used in the law courts, of a legal
right.

“Despise” (periphroneo from peri = around, about or of, in sense of concerning or regarding +
phroneo = to think, set one's mind or heart upon something - denotes the whole action of the
affections and will as well as the reason) means literally to think around (on all sides) and
then to depreciate, despise; to think above or beyond a thing, to ignore.

The idea is that thinking around something it is usually for the purpose of evasion.
Eventually, periphroneo came to be used almost exclusively in the negative sense of strongly
disagreeing with an idea and of treating it with disrespect or disregard.

Paul's encouragement to Titus is that God’s truth is to be proclaimed with authority, and
obedience to it demanded in the church. No disobedience can be tolerated or overlooked.

Spurgeon writes...As I have already reminded you, Titus was a young man; and people are apt
to despise the pastoral office when it is held by a young man. Yet they ought always to
respect it, whether it be held by a young man or an old man. God knows best who is most
fitted for the work of the ministry: and those of us who are getting old must never look with
any kind of scorn or contempt upon those who are commencing their service, for we, too,
were young once. You cannot measure a man’s grace by the length of his beard, nor by the
number of his years.

In a similar exhortation to Timothy Paul says, “Let no man despise thy youth; but be thou an
example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (1
Tim 4:12). In 1 Timothy 4:12 the verb for “despise” is different than that used in Titus. In the
exhortation to Timothy it is kataphroneo (katá = down or against + phronéo = think) which
means literally to think down upon or against and so to despise, think lightly of, neglect, not
care for, hold in contempt or feel contempt for someone or something because it is thought to
be bad or without value. The verb kataphroneo in Timothy is a stronger word of scorn,
whereas the verb periphroneo used here in Titus implies the possibility of one making mental
circles around one and so "out-thinking" him.

Paul encouraged Titus not to let anyone of them to look down on him. Titus was not to let
anyone think that what he said is not important. But Paul also exhorted Titus in Titus 2:7-8,
“In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness,
gravity, sincerity, Sound speech, that cannot be condemned; that he that is of the contrary part
may be ashamed, having no evil thing to say of you.” Titus had the challenge to earn the
respect of those to whom he ministered. Samuel Taylor Coleridge wrote: “In religious matters

Titus Lecture Notes 76

it is holiness which gives authority.” We cannot control the way others feel about us, but we
do have control over the way that we live. (Today in the Word)

Titus Lecture Notes 77

 A VERSE BY VERSE EXPOSITORY STUDY OF
THE EPISTLE OF PAUL TO TITUS

CHAPTER
3

Titus 3:1 Put them in mind to be subject to principalities and powers, to obey magistrates, to
be ready to every good work,

“Put in mind” (hupomimnesko from hupó = under + mimnesko = to remind) means to put
another in mind of something, to cause one to remember, bring to one's mind, remind.

Paul like a commanding officer to the junior officer, commands (imperative mood) Titus to
continually (present tense) (present imperative) put in the Cretan Christian's mind and bring to
their remembrance the importance of subjecting themselves to authority (note the reminder
applies all of the admonitions in this passage). The present tense gives this verb the additional
connotations of continuity and persistence.

As God's man in Crete who was responsible to protect and lead the flock of God, Titus (as
well as all church leaders and teachers of the Word) frequently need to unapologetically
remind believers of God’s truth. The Bible Knowledge Commentary aptly notes that a large
part of any pastor’s public ministry is reminding people of what they already know.

The Cretans were notoriously and naturally intractable [not easily controlled or dealt with], so
Paul warns Titus to be careful to insist that those who have been saved obey the properly
constituted civil authorities (1 Peter 2:13-17).

The verb hupomimnesko implies that the Cretan saints already knew these duties but as with
all saints (sinners saved by grace), were in continual need of a fresh reminder.

“Them” refers to all the Christians on Crete. Paul is introducing another section giving
specific instructions on how God's saints (set apart ones) empowered by "the grace of God"
(Titus 2:11) are to "live soberly, righteously and godly" (Titus 2:12) as citizens "in the midst
of a crooked and perverse nation, among whom ye shine as lights in the world" (Philippians
2:15).

In the preceding instructions Paul had dealt primarily with how the believer was to interact in
relation to fellow Christians (Titus 2:1-10). He now informs them that the obligations to the
Gospel are also operative in a believer's relation to government and pagan society (cf Titus
1:12, "Cretians are always liars, evil beasts, slow bellies").

The truth of the Gospel is that it does not relieve saints of their civic duties but in fact
enforces them. In sum, Christianity makes people better citizens in a society.

Remember the words of the Lord Jesus, "Ye are the salt of the earth: but if the salt have lost
his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out,
and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill
cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick;

Titus Lecture Notes 78

and it giveth light unto all that are in the house. Let your light so shine before men, that they
may see your good works, and glorify your Father which is in heaven" (Matthew 5:13-16).

“To be subject” (hupotasso from hupó = under + tasso = arrange in orderly manner) means
literally to place under in an orderly fashion. In the active voice hupotasso means to place in
subjection, bring under firm control, submit (to yield to governance or authority). It is
important to note that many of the NT uses are in the passive voice with a middle sense which
signifies the voluntary subjection of oneself to the will of another.

“To be subject” (hupotasso) as used here in Titus 3:1 is in the present tense (continual action
called for) and the middle voice (reflexive) which calls for the subject to initiate and then
participate in the action of putting one’s self in subjection to or under the authority of another.
In this context the middle voice stresses the voluntary or willing nature of their submission.

The submission focuses not on personality but position. We need to see authority over us not
acting on their own, but as instruments in the hand of God. If we look at people as acting on
their own we will eventually become bitter, but if we can see them as acting as God allows,
we will become holy.

A beautiful example of this is found in the life of Joseph. His brothers consistently mistreated
him and it would have been very easy for him to become bitter at them. Yet he had a divine
perspective on the whole situation and it helped him become a holy man of God.

So, the Cretan Christians were to continually voluntarily place themselves in under the
authority of the government. They were to submit not necessarily because these individuals
are personally worthy of our submission necessarily, but because by submitting to them they
were honoring God by obeying His Word.

Paul is saying that the Cretan believers can obey this instruction because God is sovereign and
all government is of God (Rom 13:1-7). Note that Paul does not make any exceptions to the
form of government, which implies that this command applies to monarchies, republics, etc,
for all have in them the ordination and power of God for the welfare of society. Society needs
to be governed for lawlessness always ends in anarchy, misery, and desolation.

This duty pertains to our attitude and conduct in regard to secular government. It is important
to note that Paul specifies no particular kind or level of government or any particular kind or
level of government official and thus by his “silence” he allows for no exceptions or
qualifications.

The Roman government under which the early church lived not only was thoroughly pagan
and morally debauched but also was despotic, oppressive, unjust, and brutal. Paul makes
clear that the Christian’s obligation to respect and obey human government does not rest on
its being democratic or just but solely on its being the God-ordained means by which human
society is regulated.

On the other hand if subjecting ourselves results in performing some action which contradicts
the clear teaching of Scripture (tantamount to the will of God), we are to obey God.
Examples: In Acts we see an illustration of Peter and the apostles were confronted by the
Jewish leaders who declared…“Did not we straitly command you that ye should not teach in
this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this

Titus Lecture Notes 79

man's blood upon us. Then Peter and the other apostles answered and said, We ought to obey
God rather than men” (Acts 5:28-29).

Daniel 3 records a well-known example of an exception of the command to obey governing

authorities. King Nebuchadnezzar's decree was “that at what time ye hear the sound of the
cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and
worship the golden image that Nebuchadnezzar the king hath set up” (Dan 3:5) and “whoso
falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery
furnace” (Dan 3:6). Shadrach, Meshach and Abed-nego, choose to obey their God rather than
the king, declaring “O Nebuchadnezzar, we are not careful to answer thee in this matter. If it
be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will
deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not
serve thy gods, nor worship the golden image which thou hast set up” (Dan 3:16-18). Note
that although they did not die, they clearly were willing to die before they disobeyed their
Lord.

“To be ready to very good work.” Here in Titus 3, Paul says that Titus is to continually
remind the Cretan Christians to continually be ("be" is in the present tense = this is to be their
habitual practice, their very lifestyle) in a state of readiness, fitness and preparedness
(hetoimos) as good Christian citizens to carry out good deeds.

As good citizens, believers must also "be ready to do every good work" - prepared and willing
to participate in activities that promote the welfare of the community. They must not stand
coldly aloof from praiseworthy enterprises of government but show good public spirit, thus
proving that Christianity is a constructive force in society.

Titus 3:2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto
all men.

These characteristics in the Cretan Christians revealed their radically changed lives and were
a dynamic witness to the transforming power of the gospel, making the gospel message
attractive to unbelievers. Every Christian needs to ponder this list circumspectly, checking his
or her conduct against these traits.

“To speak evil of” (blasphemeo derived from bláptô = to hurt, injure, harm + phémç from
phçmí = to speak) means literally to speak to harm and in general therefore means to bring
into ill repute and so to slander, to defame (to harm the reputation of by libel or slander),
speak evil of, to rail at (revile or scold in harsh, insolent, or abusive language and rail stresses
an unrestrained berating), to speak calumny (noun form = a misrepresentation intended to
blacken another’s reputation = the act of uttering false charges or misrepresentations
maliciously calculated to damage another’s reputation), to calumniate (verb form = to utter
maliciously false statements, charges, or imputations about - calumniate imputes malice to the
speaker and falsity to the assertions).

Note that Paul is not saying that we are never to talk of and expose the evils of men but just
that we are not to do so with a malicious intent to injure their reputation.

J. Vernon McGee explains "malign no one" by adding that "we are to malign no one, and we
are not to repeat gossip. It has been said that you can’t believe everything you hear today, but
you can repeat it! That is what he is talking about here—we are not to repeat what we hear.

Titus Lecture Notes 80

Many evil reports are passed from person to person without even a shred of evidence that the
report is true. Another old saying is that some people will believe anything if it is whispered
to them!" (McGee, J V: Thru the Bible Commentary: Thomas Nelson)

The Life Application Bible has an interesting note on this gossip, referring to it as "passive
slander" - "We don’t often call it by its right name, but gossip is passive slander, and it is a
massive problem in churches today. It may be even worse than slander due to its dishonesty.
A slanderer actively wants to attack and hurt someone, so that person is easily identified.
Gossipers don’t care whether or not a person is hurt as they pass along dishonest and harmful
information. Churches can save a lot of headaches and heartaches by not allowing gossip (or
gossipers) to gain a foothold." (Barton, B, et al: The NIV Life Application Commentary
Series: Tyndale)

Matthew Henry comments that we are "to speak evil of none, unjustly and falsely, or
unnecessarily, without call, and when it may do hurt but no good to the person himself or any
other. If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must
never take pleasure in speaking ill of others, nor make the worst of any thing, but the best we
can. We must not go up and down as tale-bearers, carrying ill-natured stories, to the prejudice
of our neighbour’s good name and the destruction of brotherly love. Misrepresentations, or
insinuations of bad intentions, or of hypocrisy in what is done, things out of our reach or
cognizance, these come within the reach of this prohibition. As this evil is too common, so it
is of great malignity.“ (Matthew Henry's commentary on the whole Bible)

“No brawlers” (amachos from a = without + mache = battle) according to Vine originally
meant "invincible" (incapable of being conquered, overcome or subdued) but then came to
mean a "non fighter", one who is reluctant to fight and who is not always looking for a fight
(especially of a verbal nature). Not quarrelsome (not apt or disposed to quarrel in an often
petty manner = stresses an ill-natured readiness to fight without good cause). This person is
not contentious and so does not exhibit an often perverse and wearisome tendency (even a
fondness) for arguing, quarreling and disputing.

Matthew Henry adds that Christians are to be no fighters, either with hand or tongue, no
quarrelsome contentious persons, apt to give or return ill and provoking language. A holy
contending there is for matters good and important, and in a manner suitable and becoming,
not with wrath nor injurious violence. Christian must follow the things that are conducive to
peace, and that in a peaceful, not a rough and boisterous and hurtful way, but as becomes the
servants of the God of peace and love (Rom 12:19). The glory of a man is to pass over a
transgression; it is the duty of a reasonable, and therefore certainly of a Christian man, whose
reason is improved and advanced by religion; such may not, and will not, presently fall foul
on one who has offended him, but, like God, will be slow to anger, and ready to forgive.
Contention and strife arise from men’s lusts, and exorbitant unruly passions, which must be
curbed and moderated, not indulged; and Christians need to be reminded of these things, that
they do not by a wrathful contentious spirit and behaviour displease and dishonour God and
discredit religion, promoting feuds in the places where they live." (Matthew Henry's
Commentary on the Whole Bible)

In an ungodly, immoral society it is easy to become angry with those who corrupt it,
condemning them and writing them off as hopeless and beyond the pale of God’s grace. But
we have no right to become hostile when unbelievers act like unbelievers!

Titus Lecture Notes 81

Paul says we must avoid quarrels, in church as well as in the world. Such behavior validates
our witness in a skeptical, sarcastic society.

Morris notes that "The coarse behavior of the Cretans was difficult to correct, even among
those who became Christians. Titus had a real challenge as he sought to plant sound and
winsome churches with such people. But when a person becomes a Christian, "old things are
passed away; behold, all things are become new" (2 Cor 5:17). Missionaries to pagan cultures
have faced similar problems throughout the centuries since, but the gospel has time and again
proved its power to transform lives. Notice that Paul does not say to try to accommodate
Biblical teaching on the behavior of Christians to the customs and culture of their previous
environment. The consistent, godly living of the converts may well, in time, transform the
environment as well." (Morris, Henry: Defenders Study Bible. World Publishing)

“Gentle” (epieikes from epí = upon, on [intensifies meaning] + eikós = fair, equitable) is a
Greek word that is difficult to translate. This word includes the ideas of gentle (free from
harshness, sternness, or violence), forbearing (holding oneself back from especially with an
effort; controlling oneself when provoked), yielding, equity (freedom from bias or
favoritism), lenient (mild and tolerant disposition, exerting a soothing or easing influence),
unassertive, fair, fitting, appropriate, suitable, proper.

Epieikés describes the ability to extend to others kindly consideration we would wish to
receive ourselves. This man or woman knows when it is actually wrong to apply the strict
letter of the law, knows how to forgive when justice gives the right to condemn, knows how
to make allowances, knows when not to stand upon their rights, knows how to temper justice
with mercy and remembers there are greater things in world than rules and regulations.

Clearly such Christ-like conduct Paul is calling the saints in Crete to exhibit is only possible
in the man or woman who is controlled by the Holy Spirit, for only when we “walk in the
Spirit, and ye shall not fulfil the lust of the flesh” (Gal 5:16). It is abundantly clear that a
quality like this is possible only in the man or woman in whose heart Christ reigns as Lord.
God is gentle and kind, although in reality He has every right to be stern and punitive toward
men in their sin. God's people should also to be marked by this godlike quality.

“Showing all meekness.” Spurgeon reminds us...meekness and gentleness are two of the
ornaments of our faith. I would that some professed Christians would understand that unholy
contentiousness is not after the mind of Christ, it is not according to that gracious command,
“Take my yoke upon you, and learn of me; for I am meek and lowly in heart and ye shall find
rest unto your souls.” No, the Christian must be willing to suffer wrongfully, and to bear it in
patience; he is never to be one who renders evil for evil, or railing for railing.

“Showing” (endeíknumi from preposition en = in, to + deíknumi = to show) means to point

out, to demonstrate, to put on display, to prove, to show proof, to show forth, to show oneself,
to give visible proof, to show in anything and implies an appeal to facts. The verb is in the
present tense which calls for the Cretan saints to continually demonstrate gentleness or power
under control an essential trait of Christian character.

“Meekness” (prautes) describes the quality of not being overly impressed by a sense of one’s
self-importance. Prautes is a quality of gentle friendliness - gentleness, meekness (as strength
that accommodates to another's weakness), consideration, restrained patience, patient trust in
the midst of difficult circumstances.

Titus Lecture Notes 82

Prautes denotes the humble and gentle attitude which expresses itself, in particular, in a
patient submissiveness to offense, free from malice and desire for revenge...controlled
strength, the ability to bear reproaches and slights without bitterness and resentment; the
ability to provide a soothing influence on someone who is in a state of anger, bitterness and
resentment against life…the word indicates an obedient submissiveness to God and His will,
with unwavering faith and enduring patience displaying itself in a gentle attitude and kind acts
toward others, and this often in the face of opposition. It is the restrained and obedient powers
of the personality brought into subjection and submission to God’s will by the Holy Spirit
(Gal 5:23)....the opposite of arrogance...the word stands in contrast to the term orge (wrath,
anger as a state of mind)...It denotes the humble and gentle attitude which expresses itself, in
particular, in a patient submissiveness to offense, a freedom from malice and desire for
revenge...mildness, patient trust in the midst of difficult circumstances. (2 Cor 10:1)
(Compiled from the Linguistic and Exegetical Key to the Greek NT)

Meekness is that unassuming inner spirit of mildness and gentleness which is the opposite of
haughtiness, harshness and self-assertiveness. Meekness is a willingness to waive one's rights
for a good cause, just as Jesus waived His rights to His rule as King as he rode into Jerusalem
mounted on a donkey. Meekness is seeing everything as coming from God and accepting it
without murmuring and without disputing, patiently submitting to any and every offense,
without any desire for revenge or retribution!

Set aside your rights! Do not demand that you be satisfied, but for the sake of the gospel of
Jesus Christ be willing to suffer loss. Meekness is the opposite of rudeness and abrasiveness.

Ray Stedman describes meekness as "strength under control" adding that It is real strength,
but it does not have to display itself or show off how strong it is. This is what our Lord
beautifully displayed He described himself as "meek and lowly in heart." The first curriculum
of the Holy Spirit is that we must do what Jesus said, "take my yoke upon you and learn of
me, for I am meek and lowly of heart."

Expositor's adds that this “meekness” is "not to be exhibited only in dealing with fellow
believers but must be shown "toward all men," including those who are hostile and morally
perverse. It is a difficult test of Christian character but one that effectively proves the
genuineness of Christian profession." (Gaebelein, F, Editor: Expositor's Bible Commentary 6-
Volume New Testament. Zondervan Publishing)

John MacArthur summarizes this trait commenting that genuine, heartfelt consideration for all
men is one of the most foundational spiritual virtues. As followers and imitators of Jesus
Christ, our calling is not to fight for our rights or privileges against the ungodly. Rather, as we
live in this corrupt world in subjection and obedience to human authority, doing good deeds,
maligning no one, and being uncontentious, gentle, and meek, we will thereby demonstrate
the gracious power of God to transform sinners and make them like Himself. (MacArthur.
Titus: Moody Press)

Titus 3:3 For we ourselves also were sometimes foolish, disobedient, deceived, serving
divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

“We were” - is in the imperfect tense, indicating over and over, again and again we were
foolish. Believers need to continually remember wherefrom they have come by virtue of the
supernatural grace of God. As Spurgeon once put it...No man here has any idea of how bad he

Titus Lecture Notes 83

really is. You do not know how good the grace of God can make you, nor how bad you are by
nature, nor how bad you might become if that nature were left to itself.

The first words of this verse are "we were" placed emphatically at the beginning [h=men ga,r
pote kai. h`mei/j avno,htoi] of this description of unregenerate man to emphasize that this was
the state of every believer (including Paul himself) before Christ came into their life. The foot
of the Cross is level footing for everyone. As Spurgeon puts it...Well, then, if other people are
foolish, we ought to bear with them.

W E Vine comments that “the remembrance of the fact that we once manifested some of these
characteristics of our unregenerate nature, should in itself be an incentive to us to fulfill the
exhortations just given. We ourselves stood in need of kindness, gentleness, meekness, on the
part of others, and were so treated by God in His long-suffering. How then can we refuse
kindness to those who stand in need of it?” Vine goes on to write that "Foolishness is
evidence of a blunted mind; disobedience is evidence of a hardened heart; deception is
evidence of a perverted will; bondage to lusts and pleasures is evidence of a carnal mind;
malice and envy and hate are proofs of selfishness, pride and grasping ambition. And all are
the effects of sin." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )

Thomas Constable writes that "to motivate his readers to obey these commands (those
instructions in the preceding verses) Paul encouraged them by reminding them of the way
they used to be. They had already come a long way. Each characteristic he mentioned in this
verse contrasts with one he had urged his readers to adopt earlier in this epistle. They—Paul
included himself—had been foolish, not sensible; disobedient, not submissive; deceived, not
enlightened; and enslaved, not free and self-disciplined. Moreover they had been malicious,
not peaceable; envious, not considerate; and hateful, not loving."

Keathley adds that "In these verses we see the truth that, as George Whitefield so accurately
put it when he saw a criminal going to the gallows, “there but for the grace of God go
I.”...The tendency is to become pharisaic and look down on those whose lifestyle is not like
ours. There should be a moral difference, but the issue is not the moral difference, rather the
cross is what made the difference. To stress this, Paul uses terms to stress the change. The
“for we too were once” of verse 3 must be seen in the light of “but when the kindness of God
appeared” (v. 4). But for the grace work of God, we would still be in the same predicament as
the unbelieving world, a predicament graphically described by the apostle."

Paul has a similar commentary on humanity's state outside of Christ writing that…We also
once “were dead in trespasses and sins; Wherein in time past we walked according to the
course of this world, according to the prince of the power of the air, the spirit that now
worketh in the children of disobedience (unwilling to be persuaded, obstinate, rebellious,
unbelieving, striving continually against the purposes of God): Among whom also we all had
our conversation in times past in the lusts of our flesh (our behavior governed by our corrupt
and sensual nature), fulfilling the desires of the flesh and of the mind; and were by nature the
children (born with a sinful nature inherited from Adam) of wrath (objects of God's holy
hatred of sin representing His attribute of necessary antagonism to everything evil), even as
others” (Eph 2:1-3).

Writing to the Corinthians, Paul reminded the saints (and all of us) of their former despicable,
degraded, debased, despairing condition – “Know ye not that the unrighteous shall not inherit
the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor

Titus Lecture Notes 84

effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor
drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were
some of you: but ye are washed (purified by a complete atonement for sin and made free from
the guilt of sin), but ye are sanctified, but ye are justified in the name of the Lord Jesus, and
by the Spirit of our God” (1 Cor 6:9-11).

Now ponder for a moment - what is your reaction? Are we not benefactors of infinite mercy?
Are we not recipients of so great a salvation? Are we not under obligation out of love and
gratitude to serve our Master and not ourselves? Let your heart be renewed by thoughts of the
fire from which you were snatched and purpose today to seek first His kingdom and His
righteousness all the remaining days of your life on earth. Live for eternity and for His glory!

Remember that we were sometime “alienated and enemies in our mind by wicked works, yet
now hath he reconciled” (Col 1:21). Peter adds that...the time past of our life may suffice us to
have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of
wine, revellings, banquetings, and abominable idolatries” (1 Peter 4 :3).

Spurgeon writes that...A threefold set of evils is here described. The first set consists of the
evils of the mind: “We were sometimes foolish, disobedient, deceived.”

We were foolish. We thought we knew, and therefore we did not learn. Every lover of vice is
a fool writ large. In addition to being foolish, we are said to have been disobedient; and so we
were, for we forsook the commands of God. We wanted our own will and way. We were
unwilling to yield God His due place either in providence, law, or gospel. Paul adds that we
were deceived, or led astray. We were the dupes of custom and of company. We were here,
there, and everywhere in our actions: no more to be relied upon than lost sheep.

“Foolish” (anoetos from a = without + noéo = comprehend) means literally “not having a
mind”, and so pictures the unsaved as without spiritual understanding, ignorant of God and
continually manifesting an unwillingness to use their mental faculties to understand the truth
about God. They clearly did not lack intelligence but did lack godly wisdom. They lacked
discernment of spiritual realities, having “the understanding darkened, being alienated from
the life of God through the ignorance that is in them, because of the blindness of their heart”
(Ephesians 4:18). Elsewhere Paul describes says, “But the natural man receiveth not the
things of the Spirit of God: for they are foolishness unto him: neither can he know them,
because they are spiritually discerned” (1Cor 2:14).

By using the word foolish, Paul is saying that, no matter how advanced one might be in
education and intellectual accomplishments, if he or she refuses to recognize God and trust in
Him for deliverance from the penalty of sin which is death, they are foolish concerning the
most important truth in all eternity.

Disobedient, deceived, enslaved - Spurgeon comments...That is what we were once; and if the
grace of God has made a change in us, we must not boast, we must not censure others, we
must not set up as self-righteous judges of others. Oh, no! our action must be the very reverse
of all this.

“Deceived” (planao from plane which describes "a wandering" and gives us our English word
"planet") means literally made to wander and so to go (active sense) or be led (passive sense
as of sheep in Mt 18:12-13) astray.

Titus Lecture Notes 85

Note that in this passage planao is in the passive voice which indicates an outside force or
influence (e.g., the unregenerate heart in unbelievers in this context, but in other contexts
referring to the power of sin rendered ineffective but unfortunately still latent in believers) is
causing the deception that leads one down the wrong path.

The present tense indicates the sad truth that unsaved men and women are continually being
led astray from God, even to the point that they refuse to believe that in the end they will be
judged by Him (Revelation 20:11-15).

“Serving” (douleuo from doulos = slave or one who is in bondage or bound to another, in the
state of being completely controlled by someone or something) means to be in bondage or in
the position of servant and to act accordingly, dutifully obeying the master's commands.

The present tense signifies this was our lifestyle (continually enslaved) and active voice
indicates that we made the willful choice to submit ourselves to the strong, corrupt desires
that originate from our fallen nature inherited from Adam.

All men are therefore both willingly and inevitably enslaved to sin in its many and various
forms. Therefore, although we as believers cannot help being dismayed when we see evil
flourishing, we should not be surprised, for apart from being born again (in the spirit) by
grace through faith in Christ, a person has no alternative but to habitually commit sins.

Here in Titus 3, Paul is reminding the Cretan believers that "we also once were" slaves of sin.
Spurgeon comments...we were “serving divers lusts and pleasures.” The word for “serving”
means being under servitude. We were once the slaves of divers lusts and pleasures. By lusts
we understand desires, longings, ambitions, passions. Many are these masters, and they are all
tyrants. Some are ruled by greed for money; others crave for fame; some are enslaved by lust
for power; others by the lust of the eye; and many by the lusts of the flesh.

Hiebert sums up this section noting that In Romans 1 Paul has given an expansion of this brief
picture. Not all the unsaved manifest these characteristics to the same extent but it is a picture
of what depraved human nature naturally leads to. It is a depression picture. “Sin blunts the
mind (foolish), perverts the heart and will (disobedient, going astray), and encourages the
growth of all forms of selfish feeling (malice, envy, hate).”

This original and true picture of unbelievers may not be beautiful, but it is certainly accurate!
Some unregenerate persons do not display all of the traits mentioned here, but the works of
the flesh (Gal 5:19–21) are always potentially present in their dispositions.

Along with Romans 1:18–32; 3:9–18; Ephesians 2:1–3 and 4:17–19, this passage stands out
as one of the most pathetic, penetrating descriptions in the NT of the human condition in all
its sinfulness and misery.

The root of the problem lies in our heart, for Jesus taught in Mark 7:20-23, “And he said, That
which cometh out of the man, that defileth the man. For from within, out of the heart of men,
proceed evil thoughts, adulteries, fornications, murders, Thefts, covetousness, wickedness,
deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come
from within, and defile the man.”

Titus Lecture Notes 86

Titus 3:4 But after that the kindness and love of God our Saviour toward man appeared,

Note that verses Titus 2:4-7 take the form of a single sentence in Greek. Expositor's remarks
that "This beautiful summary of the whole gospel mentions the manifestation (v. 4), the basis
(v. 5a), the means (v. 5b-6), and the results (v. 7) of our salvation." And it may be added that
then in (v. 8) Paul specifies the fruit ("good works") that indicates the genuineness of the root
of salvation!

John MacArthur puts this great section of Scripture in proper perspective writing that “In this
short passage Paul sweeps across the glorious truths of salvation, every facet of which is
sovereignly initiated and empowered by God alone. There are doctrines here that could be
studied and pondered for months without mining all their truth.” (MacArthur. Titus: Moody
Press)

“But after” interrupts and begins the contrast with the dismal picture of man’s depravity in the
preceding section. How thankful we can be for these "nick-of-time" conjunctions that signal
God’s marvelous intervention to save man from destroying himself.

Paul frequently uses the conjunction "but" by itself to introduce a striking contrast between
what we once were and now are. Someone has called these conjunctions "God’s roadblocks
on man’s way to hell"! And so with this contrast Paul turns the focus from who we were in
Adam to who we now are in Christ, furnishing us a powerful motive for Christian living.

The KJV Bible Commentary writes that..."But for the grace of God we would all still be in the
same wretched condition as the unbeliever in the world, therefore, beware how you speak
against even them!" (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L.
Wilmington: KJV Bible Commentary: Nelson)

Bible Knowledge Commentary remarks that Paul's "contrast is startling. In verse 3 man is the
actor, but in verses 4-7 man is merely the recipient and God becomes the actor. What man
could in no wise do for himself, God initiated for him." (Walvoord, J. F., Zuck, R. B., et al:
The Bible Knowledge Commentary. 1985. Victor).

“Kindness” (chrestotes from adjective chrestos = useful, profitable in turn from chraomai = to
furnish what is needed in turn from chráo = lend, furnish as a loan) is a gracious attitude, and
thus describes the quality of being helpful and beneficial.

Note the definite article (the) before "kindness" indicating this isn't just any kindness but is
the specific kindness which comes from the Savior Himself! It is God's kindness which is the
beneficial provision that meets the need of sinful man.

Kindness reflects the tender concern of God, providing for helpless, hapless man what he
never could have provided for himself. This is the "starting point" for our salvation.
Expositors calls it God's "pitying kindness that prompts Him to bestow forgiveness and
blessings".

John MacArthur writes that kindness (chrestotes) "connotes genuine goodness and generosity
of heart. Our salvation from sin and lostness and death issued wholly from God’s kindness,
His loving, benevolent, and entirely gracious concern to draw us to Himself and redeem us
from sin forever."

Titus Lecture Notes 87

In sum, how was God our Savior's undeserved kindness manifest to sinners who deserved
hell? Paul sums it up this way: “Moreover the law entered, that the offence might abound. But
where sin abounded, grace did much more abound: That as sin hath reigned unto death, even
so might grace reign through righteousness unto eternal life by Jesus Christ our Lord"
(Romans 5:20-21). This is divine kindness in action!

“Love toward man” (philanthropia from phílos = friend or phileô = to have affection for +
anthropos = man; English = philanthropy = the desire to promote the welfare of others,
especially through the donation of money to good causes) means benevolence or a friendly
disposition toward people (friendliness). It describes an affectionate concern for mankind.

Webster defines philanthropy as "goodwill to fellowmen; especially active effort to promote

human welfare" - An apt description of what God does for man in salvation.

In the present context philanthropia describes God's compassion, especially the eagerness to
deliver someone from pain, trouble, or danger. It involves more than mere emotion and
always finds a way to express itself in some form of helpfulness. It is God's uninfluenced and
unearned friendly disposition, affectionate concern for and interest in mankind. Amazing
grace that loves and saves such wretches as we!

Hiebert writes that God's 'love-toward-man' (our English word "philanthropy") is expressive
of the fact of His feeling of pity toward man and that it extends to all men. The divine attitude
thus stands in sharp contrast to the human disposition pictured in verse 3. Although God hates
the sinner's sin, He loves the sinner and yearns to save him. God was the first great
Philanthropist. True human philanthropy must be rooted in the divine love. ‘The goodness
and love of God to man on which our salvation is based, should lead us to show benevolence
and gentleness to all men.’ (Huther).

“Appeared” (epiphaino from epí = over, upon + phaíno = to shine) literally means to shine
upon. It means to bring to light or to show upon. In the passive (as in the present verse)
epiphaino means to appear or become visible.

Figuratively epiphaino is equivalent to become clearly known or to show oneself as did God's
kindness and His love for mankind here in Titus 3:4. God our Savior's kindness and love "has
shined upon" us in the incarnation of the Messiah, Christ Jesus.

The aorist tense points to the incarnation as occurring at a specific point of time in history.
Today we divide time as BC/AD based on this historical fact. Epiphaino in the passive voice
means to show oneself openly or before others, and in secular writing was often associated
with the idea of a sudden or unexpected appearance.

The use of the verb appeared clearly implies that these qualities of God (kindness,
philanthropy) were always there but received their clear manifestation in the coming of Christ
and the consequent proclamation of the Gospel. Glimpses of these characteristics had been
given in the OT, but it was especially in the proclamation of the Gospel that was announced to
the world this benignity of "God our Saviour. (Hiebert)

Spurgeon writes that there was a Divine interposition. The love and kindness of God our
Saviour, which had always existed, at length “appeared” when God, in the person of His Son,

Titus Lecture Notes 88

came hither, met our iniquities hand to hand, and overcame their terrible power, that we also
might overcome.

“God our Saviour.” Not just God the Savior but "our" Savior. What a glorious thought and
bold confession of possession! Can you proclaim Him as "your" Savior?

Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he
saved us, by the washing of regeneration, and renewing of the Holy Ghost;

Spurgeon comments...This is a very practical Epistle. See how closely Paul keeps to the
doctrines of grace. He is never like Mr. Legality, he never teaches that we are to be saved by
works; but, being saved by the grace of God alone, and being made heirs according to the
hope of eternal life, we are then, out of gratitude to God, to abound in everything that is good,
and holy, and kind, and after the mind of Christ.

Many of the modern translations ignore the important original Greek word order. The first
word in Greek is "not" (absolute negation) [ouvk evx e;rgwn tw/n evn dikaiosu,nh| w-n evpoih,samen
h`mei/j].

The original order stresses that salvation's foundation is not based on what we have done but
what God has done. This order eliminates any thought of salvation due to personal merit and
magnifies God's sovereign grace. This was a frequent theme in Paul's epistles as shown in the
following Scriptures in Romans 4:4, Galatians 2:16 and Ephesians 2:8.

Positively, God saved us “according to His mercy." In our wretchedness He graciously

withheld deserved punishment and freely saved us. “According to” (kata) points to His mercy
as the yardstick for measuring the vastness of his saving grace.

Note the intentional and emphatic contrast of the pronouns “we” (in “works of righteousness
which we have done”) and “his” (in “according to his mercy he saved us”).

Root idea of “kata” is “down” and suggests dominance, control. God, in saving sinners, is
dominated in His act by the mercy that flows spontaneously from His heart. Pure mercy on
the part of God shown to the sinner, does not take into account any so-called good works the
latter may do.

After indicating the factor that motivated God in saving the sinner, Paul speaks of the process.

“By the washing of regeneration” - is another way of describing the new birth.

J Vernon McGee explains that...This washing of regeneration is what the Lord was speaking
about in the third chapter of John: “…Except a man be born of water and of the Spirit, he
cannot enter into the kingdom of God” (John 3:5). (McGee, J V: Thru the Bible
Commentary: Thomas Nelson)

Hiebert comments that...Most commentators take the washing as a reference to water baptism.
But if water baptism is the means that produces the spiritual rebirth, we then have the
questionable teaching of a material agency as the indispensable means for producing a
spiritual result (cf. Matt 15:1-20; Rom 2:25-29; Gal 5:6). We accept the washing as a divine
inner act, although the experience is viewed as openly confessed before men in baptism.

Titus Lecture Notes 89

“Regeneration” (paliggenesia or palingenesia from the adverb palin = back, again, back again
+ noun genesis = origin, race and birth in turn derived from ginomai = cause to be ["gen"-
erate], to become, to begin to be or to come into existence) means literally a birth again and so
to be born again.

Regeneration refers to the work of the Holy Spirit in the salvation experience produces new
life in the believer. To express this concept, Jesus used the expression “born again” in His
conversation with Nicodemus (Jn 3:3-7).

“Renewing” (anakainosis from anakainóo = renew qualitatively in turn from aná = again +
kainóo = make new in turn from kainos = qualitatively new) means to cause something to
become new and different with the implication of becoming superior - a renewal, a complete
change for the better, a renovation. In the two NT uses it refers to a renewal which makes a
person different than they were in past - new heart, new Lord, new home, new purpose and
goal, etc.

Note that there are two words for “new”, “neos” which means new in point of time and
“kainos” means new in point of character and nature. A newly manufactured pencil is “neos”;
but a man who was once a sinner and is now become a saint is “kainos” and this miracle is
effected by the Spirit.

“Of the Holy Spirit” - The renewing agent is the Holy Spirit. We cannot make ourselves new.
It is a supernatural divine work of God’s Spirit. The main work of the Holy Spirit is to change
us into new, holy people who know and love the will of God. We are radically dependent on
the Spirit and our efforts follow His initiatives and enabling.

Titus 3:6 Which he shed on us abundantly through Jesus Christ our Saviour;

“Which” (ou) of course in context refers to the Holy Spirit. Note the 3 Persons of the
Godhead - Which = Spirit, He = Father, Savior = Jesus. Once again we see that although the
word "trinity" (first coined by Tertullian) does not occur in the Scriptures, the three Persons of
the Godhead are clearly delineated and each has a distinct cooperative role in the work of
grace, each performing His special function in the salvation of our soul.

“Shed” (ekcheo from ek = out + chéo = pour) means literally to flow out, to gush forth or to
pour out . The inherent idea is to cause something to be emitted in quantity. It denotes both
abundance and diffusion. It refers to a lavish outpouring to the point of overflowing.
Figuratively ekcheo describes experiencing something in an abundant manner and so to fully
experience.

“Shed” is in the aorist tense which points to a completed act of outpouring in the past. This
past outpouring would certainly appear to be an allusion to Pentecost the initial outpouring of
which Joel foretold and Luke documented declaring...

“And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your
sons and your daughters shall prophesy, your old men shall dream dreams, your young men
shall see visions” (Joel 2:28).

Titus Lecture Notes 90

“Therefore being by the right hand of God exalted, and having received of the Father the
promise of the Holy Ghost, he hath shed forth this, which ye now see and hear” (Acts 2:33)
Acts 2:33

Nevertheless, since Paul writes "on us" (and he was not saved in Acts 2 on Pentecost) he has a
broader audience in mind as he discusses in Romans 5:5 where he explains that...

“hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy
Ghost which is given unto us” (Romans 5:5)

“For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether
we be bond or free; and have been all made to drink into one Spirit” (1Cor 12:13).

“But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now
if any man have not the Spirit of Christ, he is none of his” (Romans 8:9) (Comment: Note the
two names of the Spirit, thus Christ is God as is the Holy Spirit. Furthermore the presence or
absence of salvation for a man is determined by the presence or absence of the Holy Spirit.
Regardless of works, religion, or ritual, men are lost if they do not have the indwelling Holy
Spirit.)

Paul's point is that the Spirit is poured out on each believer when they experience the new
birth. In a very real sense, the Spirit's work in each believer as a member of the Body is a
continuation of the Pentecostal outpouring.

“Abundantly” (plousios) pertains to that which exists in a large amount with the implication
of its being valuable in large amount. God has not held back but poured out the Holy Spirit
abundantly upon every believer. Paul is emphasizing that the Holy Spirit is given to us freely
and generously, and that the Holy Spirit is always available to help us. God always gives
extravagantly. He is never niggardly nor stingy, and so it follows that every inadequate
experience of our new life in Christ and failure to experience the abundant life led by the
Spirit is always due to some human impediment. In other words, we believers can never
blame God for our experiential "short fall", as if He had not given us adequate provisions to
walk in newness of life as more than conquerors in Christ Jesus!

It is not that we cannot live the victorious Christ life but it is sadly all to often that we simply
would not live that new life. As Peter reiterates...According as his divine power hath given
unto us all things that pertain unto life and godliness, through the knowledge of him that hath
called us to glory and virtue: Whereby are given unto us exceeding great and precious
promises: that by these ye might be partakers of the divine nature, having escaped the
corruption that is in the world through lust” (2 Pet 1:3-4).

“Through” (dia) is a preposition indicating instrumentality or the mode by which something

was transferred, in this case referring to the abundant, copious, rich outpouring of the Holy
Spirit through our Great High Priest, the Lord Jesus Christ. Jesus is the "medium" (1 Tim 2:5)
through Whom the Spirit's presence is secured to every believer without exception.

Compare “Jesus Christ our Saviour” with verse 4 in which the title “Savior” was applied to
God the Father...But after that the kindness and love of God our Saviour toward man appeared
(Titus 3:4). This truth of course clearly underscores Paul's belief in the deity of Christ.

Titus Lecture Notes 91

Titus 3:7 That being justified by his grace, we should be made heirs according to the hope of
eternal life.

“That” (hina) introduces a purpose clause, explaining the purpose for the giving of the Holy
Spirit.

“Being justified” (dikaioo from dike = right) describes the act by which a man is brought into
a right state of relationship to God. God’s justifying act therefore is his putting people in a
right relationship with Himself.

Dikaioo is in the aorist tense points to the completed action of our having been declared
righteous before God at a specific point in time in the past. This was effectively realized and
imputed (accounted or reckoned) to our "spiritual" account ledger the day we accepted Christ
as Savior and Lord. And so when we believed we were set right with God by the grace of
Jesus Christ manifested by His death on the cross.

“We should be made” (ginomai) means made to come into existence (heirs of God), speaking
of that which did not exist before (we were hostile toward God).

“The hope of eternal life” - The certainty of such an everlasting life is the firm foundation of
the believer.

Vine explains "according to the hope of eternal life" noting that...this relation to God involves
our becoming “heirs of God, and joint-heirs with Christ” (Rom 8:17). This, the outcome of
the pouring forth of the Holy Spirit at Pentecost, is the effect of regeneration. All that will be
ours as heirs is in accordance with the hope granted us as our present enjoyment. If there were
no present hope, sure and certain, there could be no inheritance. That is the significance of the
preposition rendered “according to." (Vine, W. Collected writings of W. E. Vine. Nashville:
Thomas Nelson)

Jamieson rightly states that...Such a blessed hope, which once was not possessed, will lead a
Christian to practice holiness and meekness toward others, the lesson especially needed by the
Cretans.

Titus 3:8 This is a faithful saying, and these things I will that thou affirm constantly, that they
which have believed in God might be careful to maintain good works. These things are good
and profitable unto men.

“This is a faithful saying.” Literally faithful is the saying or faithful is the word which for
Paul expresses his complete confidence in the soundness of the doctrine stated in Titus 3:4-7.

The “faithful saying" refers to the preceding truth about the means of justification and the
outpouring of the Spirit. This statement would encourage Titus and should encourage all
believers today that we need not fear to preach, practice and apply these truths in the presence
of those outside of Christ, who have no hope for the future.

“And these things I will that thou affirm constantly.” Now Paul proceeds to draw a lesson
from the lofty doctrinal truths he has just explained, by pointing out the relation between
doctrine and duty. Thus he urges Titus, his personal representative in Crete, to stress and
affirm confidently "these things" (the sound doctrine in Titus 3:4-7), and to do so with a

Titus Lecture Notes 92

specific purpose in mind, the purpose being that those who hear would work out their
salvation with fear and trembling and choose to engage in good works which profit
themselves and others. Belief in sound doctrine should always give rise to God honoring fruit
in one's life.

“Affirm constantly” (diabebaioomai from diá = intensifies meaning + bebaioo = confirm)

means to confirm thoroughly, affirm constantly and confidently or to assert strongly and
firmly.

The thrust of Paul's argument is that Titus should continually (present tense) strongly affirm
and insist that believers engage in good deeds. Sometimes believers neglect to engage in good
deeds, instead assuming a “who cares” attitude but Paul insists this must not be so. Titus
should stress these things in order to promote godly behavior in his listeners. The only
evidence the unsaved world has that we belong to God is our godly lives.

“They which have believed” [oi` pepisteuko,tej]. Note the use of the perfect tense which
speaks of the permanence of their faith. The use of perfect tense of the verb pisteuo speaks of
one's abiding or settled state of belief. The idea is that they believed at a specific point of time
in the past with the present result that they are still believing (another small truth to nail down
the absolute security of our salvation - this tense indicates that they do not stop believing. In
short, the perfect tense in this context pictures not only the reader's initial acceptance of these
truths but also their present personal faith relationship to God.

“Might be careful” (phrontizo from phrontís = care, thought, heed, reflection, care or attention
- bestowed on a person or thing) means to exercise thought, give sustained thought to
something, be intent on, be careful, be thoughtful, consider, think seriously about, reflect, fix
one's attention on, ponder, be concerned about, take careful thought, give heed or concentrate
upon. The idea is that since believers are in this abiding state of belief and consequent relation
with God, they are to give sustained thought to work out their salvation by maintaining good
works.

“Maintain” (proistemi from pró = before, over + hístemi = place, stand) means literally to set
or place before, but in this context means to have an interest in or show concern for carrying
out good deeds. Salvation is to find practical, visible expression in the believer’s new
devotion to good works. Our salvation is not by works, although it results in good works.

“Good works” - faith that is genuine, is a faith that "works". The "good" works are not just
"any" works but "good", those that the Spirit works in and through our life. These good works
don't save a man or woman but do demonstrate the validity of their salvation experience.
Conversely if we have absolutely no good works, this fact should cause us to examine
ourselves as to whether Christ is actually in us (2 Cor 13:5). Thus Paul is "anxious" that
believers may take the lead in good works and occupy themselves in good works. Remember
that the practice of good deeds is always (or at least always should be) the logical outcome of
a true apprehension of the grace of God (Eph 2:8-10).

Paul is saying that Titus (and all preachers) are to faithfully to bring home to the hearts of
believers their responsibilities to the truths they have heard. The believers are to give careful
consideration to the importance of fulfilling them, pondering thoughtfully and purposively
over this matter.

Titus Lecture Notes 93

The rejection of works as a basis of salvation (“not by works of righteousness which we have
done” in verse 5) does not weaken Paul’s insistence that saving faith must be revealed in a
transformed life, the fruit validating the "root" (our new birth) (Jas 2:14-26).

“Profitable” (ophelimos) means useful, profitable, serviceable, helpful, beneficial and refers
to that which yields advantageous returns or results. It provides something that one needs to
attain a certain goal. Changed lives of believers are profitable for both lost and saved men to
see, as they convict the lost and encourage the saved to do likewise.

In short, Spirit empowered good deeds by believers are excellent, attractive, praiseworthy and
profitable, having a beneficial impact not only for believers but having an impact on all
mankind (Matthew 5:16, “Let your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven”).

Titus 3:9 But avoid foolish questions, and genealogies, and contentions, and strivings about
the law; for they are unprofitable and vain.

“But” (de) introduces a contrast, in this case the reaction Titus is to have to matters that are
contrary to the teaching commanded in Titus 3:8.

“Avoid” (periistemi from peri = around + histemi = to stand) means literally to stand around.
The figurative meaning is to turn oneself about for the purpose of avoiding something. The
action called for is to be aloof and keep oneself away from being involved in some
activity. This figurative use pictures one actually going around something in order to avoid it.

Paul is telling Titus as well as the other church leaders on Crete to stand aloof so that he will
avoid foolish unprofitable and worthless speculations.

Periistemi is a command in the present imperative which calls for a continual action on the
part of Titus. The charge is to shun these things, deliberately and habitually avoiding them.
"Turn yourself about so that you will avoid these things". "Continually place yourself at a
distance from these and stand aloof from them."

The middle voice speaks of a reflexive action, one in which the subject initiates the action and
participates in effect of the action. The idea of "reflexive" is that it expresses action directed
on oneself. You yourself do this is the idea.

This command is specifically given to Titus but obviously applies to believers because no one
is completely exempt from the corruptive influence of falsehood. The godly preacher or
teacher must keep exposure to falsehood at a minimum, while opposing and seeking to
exterminate it with the truth.

Now Paul "lists" 4 things Titus (and every believer) is to “avoid". Each of these nouns lacks
the definite article in the Greek ("the") which stresses the quality of these things (as opposed
to a specific controversy that may have arisen... he is to shun foolish controversies in general,
and the same for genealogies, strife, and disputes about the law).

Spurgeon comments that...There are hundreds of questions, which are thought by some people
to be very important, but which have no practical bearing whatever, either upon the glory of
God, or upon the holiness of man. We are not to go into these matters; let those who have

Titus Lecture Notes 94

time to waste take up these questions; as for us, we have not time enough for things that are
unprofitable and vain.

Spurgeon's devotional on Titus 3:9...Our days are few, and are far better spent in doing good,
than in disputing over matters which are, at best, of minor importance. The old schoolmen did
a world of mischief by their incessant discussion of subjects of no practical importance; and
our Churches suffer much from petty wars over abstruse points and unimportant questions.
After everything has been said that can be said, neither party is any the wiser, and therefore
the discussion no more promotes knowledge than love, and it is foolish to sow in so barren a
field. Questions upon points wherein Scripture is silent; upon mysteries which belong to God
alone; upon prophecies of doubtful interpretation; and upon mere modes of observing human
ceremonials, are all foolish, and wise men avoid them. Our business is neither to ask nor
answer foolish questions, but to avoid them altogether; and if we observe the apostle’s precept
(Titus 3:8) to be careful to maintain good works, we shall find ourselves far too much
occupied with profitable business to take much interest in unworthy, contentious, and
needless strivings.

There are, however, some questions which are the reverse of foolish, which we must not
avoid, but fairly and honestly meet, such as these: Do I believe in the Lord Jesus Christ? Am I
renewed in the spirit of my mind? Am I walking not after the flesh, but after the Spirit? Am I
growing in grace? Does my conversation adorn the doctrine of God my Saviour? Am I
looking for the coming of the Lord, and watching as a servant should do who expects his
master? What more can I do for Jesus? Such enquiries as these urgently demand our attention;
and if we have been at all given to cavilling, let us now turn our critical abilities to a service
so much more profitable. Let us be peace-makers, and endeavour to lead others both by our
precept and example, to “avoid foolish questions.”

“Avoid foolish questions.” What Paul is saying is that wasting time discussing these
controversial, contentious matters is a seriously foolish behavior for God’s people to be
involved in. It wastes time that should be spent proclaiming and expounding the gospel by
which men enslaved to sin are set free in this life and the one to come.

“Avoid genealogies.” Paul is not referring to the genealogies found in Scripture, for these are
critical for determining the lineage of the Messiah. Paul is referring to the many fanciful
interpretations of such genealogies which could easily degenerate into controversial
speculation and strife.

“Avoid strivings about the law.” Paul is saying that disputing about the law serves no
purpose, and hence are harmful and even injurious.

These things Paul instructs to avoid produce no spiritual benefit. They are useless and morally
fruitless, and hence unworthy of time and serious consideration.

“Unprofitable” (anopheles from a = without + opheleo = to profit) serving no purpose. It

describes that which does not offer any special benefit and thus is without advantage, is
useless and is unprofitable.

“Vain” (mataios from maten = groundless, invalid) means worthless, empty, devoid of force,
lacking in content, nonproductive, useless, dead, fruitless, aimless, of no real or lasting value.

Titus Lecture Notes 95

This adjective describes an ineffectual attempt to do something or an unsuccessful effort to
attain something. Mataios emphasizes aimlessness or the leading to no object or end.

Titus 3:10 A man that is an heretick after the first and second admonition reject;

“Reject” (paraiteomai from pará = aside and in this word gives a nuance of aversion or
repudiation + aitéo = ask, beg) is literally to ask along side. To seek to turn aside by asking. In
the context here, the meaning is to decline, refuse, to refuse to pay attention to, to shun, to
avoid, to reject.

The Lord's bondservant must continually avoid getting enticed into ''which came first, the
chicken or the egg'' type discussions, those things that are controversial and seriously
disputed, and which have no certain basis in truth. In these situations we are to graciously
"beg off“ (reject) an invitation to "war over words" with others. Certainly we can discuss
differences of opinions; but our discussions must not degenerate into heated debates over
irrelevant issues.

“A man that is an heretic…reject.” Spurgeon comments that...When it comes to unbelief of

fundamental and vital doctrines, we who are like Titus, set in office over a church, must deal
with such deadly evils with a strong hand. A man that is an heretic-One who really turns aside
from the truth, and sets up something contrary to the Word of God; what is to be done with
him? “Burn him,” says the Church of Rome. “Fine him, put him in prison,” say other
churches; but the inspired apostle says only this... Just exclude him from the church that is all.
Leave him his utmost liberty to go where he likes, believe what he likes, and do what he likes;
but, at the same time, you as Christian people must disown him, that is all you ought to do,
except to pray and labor for his restoration.

“Heretic” (hairetikos derived from verb haireo = to take, to take for one’s self, to choose,
prefer) describes a person who is able choose, which came to mean one who is schismatic,
contentious or divisive. Thus this man chooses for himself and takes a certain position on a
given issue, be it doctrine or standard of behavior, etc. A "heresy" only becomes wrong when
it substantially contradicts a clear doctrine of Scripture (theistic evolution, denial of the virgin
birth).

As used in this verse Paul is clearly giving a negative connotation to the word hairetikos. In
context this is a person who is quarrelsome and stirs up factions through erroneous opinions, a
man who is determined to go his own way and so forms parties and factions. His self-chosen
opinions are those described in verse 9.

A heretic as we commonly use in English is one who refuses to accept true doctrine as it is
revealed in the Bible, and prefers to choose for himself what he is to believe. He is one who
willfully chooses for himself and sets up a faction (1Cor 11:19; Gal 5:20). Our responsibility
is to reprimand such a person twice and then avoid him if he does not change.

“Admonition” (nouthesia from noutheteo = literally "put in mind" from noús = mind + títhemi
= to place or put) is any word of encouragement or reproof which leads to correct behavior. It
conveys the idea of giving one counsel about avoiding or ceasing an improper course of
conduct. Nouthesia can mean advise given concerning dangerous consequences of a
happening or action.

Titus Lecture Notes 96

Titus is to reprimand this heretic once and then again, administering a word of remonstrance,
rebuke, and censure, always with a view to reclaiming him (Mt 18:15-17). However, if these
attempts to "rehabilitate" the man fail, Titus is to "refuse" him, and have nothing to do with
him. He is to refuse to be bothered with him. All further attention is to be withdrawn from the
factious man leaving him to himself.

Titus 3:11 Knowing that he that is such is subverted, and sinneth, being condemned of
himself.

Hiebert comments that...The reason for the attitude lies in what the man is. "Knowing that"
means that his refusal to listen to the admonitions administered has shown Titus what the man
is. As to his character he is shown to be "perverted." (Hiebert, D. Edmond: Titus and
Philemon. Moody. 1957)

“Subverted” (ekstrepho from ek = out + strépho = to turn) turn out of a place, as for a tree or
post from the earth, to turn inside out as a garment. Figuratively as used in this verse
ekstrepho means a change for the worse, to subvert or to pervert.

Subverted is in the perfect tense indicating the permanence or settled state of their perversion.
These men at some point in time have been turned out of place, away from the Way, the
Truth, the Life and they are still in that state. The passive voice indicates the turning out of
place is produced in the subject by a force from without the subject.

Used metaphorically meaning to change for the worse. Turned or twisted out and medically
referred to twisted ankles, turned knees, etc. Vincent says: “More than turned away from the
right path: rather, turned inside out!” (Turn inside out as a garment).

The factious person is continually (present tense) "missing the mark" (so as not to share in the
prize) that God has for his life. He is continually erring, swerving from the Truth (Jesus
ultimately), going the wrong way. Specifically in this context he is continuing to sin both by
his factiousness and his refusal to listen to admonition.

“Condemned of himself” (autokatakritos from autos = himself + katakrino = to condemn)

means condemned by one’s own decision, passing sentence upon oneself so to speak! It is a
person who shows by his own actions that he is wrong or guilty.

The heretic, who is twisted by his constant sinning, will manifest his wicked condition by his
own words and actions, there by becoming self-condemned. Stated another way, this factious
man having refused correction, actually participates in his own condemnation since he is
without excuse.

Warren Wiersbe offers a practical application of this section suggesting that...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. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Titus Lecture Notes 97

Titus 3:12-15 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me
to Nicopolis: for I have determined there to winter. Bring Zenas the lawyer and Apollos on
their journey diligently, that nothing be wanting unto them. And let ours also learn to
maintain good works for necessary uses, that they be not unfruitful. All that are with me
salute thee. Greet them that love us in the faith. Grace be with you all. Amen.

The conclusion is devoted largely to personal matters. Paul indicates his plans for the future
movements of Titus and lays upon him the immediate obligation to assist Zenas and Apollos.
The thought of material assistance is next related more generally to the Cretan Christians.

Titus Lecture Notes 98

 BIBLIOGRAPHY

Albert Barnes' Notes on the Bible

Barton, B. B., et al. 1 Timothy, 2 Timothy, Titus. Life application Bible commentary. page 83.
Wheaton, Ill.: Tyndale House Publishers

Donald Whitney Spiritual Disciplines for the Christian Life. NavPress, 1991

Fausset’s Bible Dictionary

Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan

Publishing

Hiebert, Titus and Philemon. Moody. 1957

Life Application Bible Commentary

MacArthur, J. 1 Timothy. Moody Press

MacArthur, J: 1 Corinthians. Chicago: Moody Press

MacArthur, J: Expositional Commentary on Titus: Moody Publishing

MacDonald, W., & Farstad, A. Believer's Bible Commentary: Old and New Testaments.
Nashville: Thomas Nelson

Matthew Henry's Commentary on the Whole Bible

McGee, J V: Thru the Bible Commentary: Nashville: Thomas Nelson

Puritan Richard Baxter in The Reformed Pastor

Spurgeon’s notes

T. D. Lea and H. P. Griffin, Jr. 1, 2 Timothy, Titus

Trench, R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000

Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996.
Nelson

Warren Doud “The Epistle of Paul the Apostle to TITUS,” an expositional study.

Wiersbe, W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill.: Victor
Books

Wuest's Word Studies from the Greek New Testament

Titus Lecture Notes 99