Book of Titus - Bible Survey

Here, in Titus, the apostle says expressly that he had left him in Crete to set in order things that were yet wanting, and to establish elders in every city. Although more or less the same dangers presented themselves to the mind of Paul as when writing to Timothy, yet we find that the apostle enters at once upon his subject, with a calmness which shows that his mind was not pre-occupied in the same way with those dangers, and that the Spirit could engage him more entirely with the ordinary walk of the assembly; so that this epistle is much more simple in its character. The walk that becomes Christians, with regard to the maintenance of order in their relationships to each other, and the great principles on which this walk is founded, form the subject of the book. The state of the assembly comes but little before us. Truths that flow more entirely from the christian revelation, and that characterise it, have more place in this epistle than in those addressed to Timothy. On the other hand, prophecies concerning the future condition of Christianity, and the development of the decline that had already commenced, are not repeated here. While stating in a remarkable way certain truths with respect to Christianity, the tone of the epistle is more calm, more ordinary.

Titus ("nurse") is again individual, but its subject is not exactly that of godliness in maintaining the truth in the Church of God (as in Timothy), but rather the truth producing godliness and order in the Church. If there is truth, it is "according to godliness."

Titus had remained in Crete for the purpose of appointing elders in each city there. Paul and Barnabas had done such work, as Acts 14:23 shows, and Paul had delegated authority to Titus to do it. He may also have delegated such authority to Timothy, though this is not stated; but he did write Timothy as to the qualifications of an elder or overseer. There is of course insistence here on godliness if one were to be appointed to such work.

It is to this servant of God, of long standing and ripe experience in the work, that the apostle now writes. For Crete had a most unenviable name in the ancient times; and when the freshness of grace and truth is no longer felt, evil characteristics like theirs are apt to rise again and display themselves. To maintain the glory of the Lord, in the help and correction of the saints there, was the urgent object of the Epistle to Titus. We shall see in the detail how wisely and worthily of God this fresh design was laid on the apostle's companion and fellow-labourer on their behalf.

Titus had been already left in Crete among other things for the authoritative nomination of elders; but the Epistle itself demolishes all thought of the permanent charge of a diocesan; as it also gives no countenance to the sole exclusive place of "the minister." He was to join the apostle at Nicopolis. The statements of Eusebius and others are negatived by scripture.

Titus, therefore, the Deuteronomy of this series, teaches the necessary joining of these things together. The truth is according to godliness; all doctrine, when received into the heart, has in it a spiritual power which fashions the life and ways. The grace of God, which brings salvation, is really that which effectually teaches to live soberly, righteously, and godly in this present world, looking for Him who has died to redeem us from all iniquity, which, as we see, was already too sadly prevalent among professing Christians; all the more was it to be resisted and rebuked.

Let us notice the insistence too on godliness in the various relationships of the saints of God toward one another, and that Titus was exhorted to be an example to them all. Those who had believed God were to be earnestly exhorted to pay diligent attention to good works. This is not simply refraining from wrongdoing, but engaging in that which is positively beneficial for the sake of others. "Nursing" souls along these lines is valuable work.

Verse 5 shows that Titus had been left in Crete by Paul, with the purpose in mind of establishing in an orderly way the assemblies there. There was evident need of this in the infant state of things existing, especially so since the New Testament was not in their hands. Paul had given commission to Titus to appoint elders in each city. Apostles were entitled to do this, and it may be that Timothy also was given this responsibility (1 Tim. 3:1-7), though this is not directly stated. There is in Scripture however no provision made for the continuance of such appointments, and we are shut up to considering this only as a means of establishing the church in its prime state. Of course, even though now there is no authority for appointing elders, yet men who have such qualifications as seen here and in 1 Timothy should be recognized by the saints for their wisdom and experience, so that order may easily be maintained without official appointment.

Now we are Christians, and things run in the Cretan way in this land. When we pick up the papers we read every day of who has been attacked on the street, who has been robbed, we take it for granted these days - the evil wild beasts are about, along with the liars and lazy gluttons. What about Christians? It should put us on our mettle. What does Paul say? He says, ‘Now look here, Titus, you are living in this extraordinary island where the people have these bad features. So it is a faithful saying’, he does not say worthy of all acceptation because he is now thinking of Titus in the midst of people who could not possibly accept it, but he says, ‘these things I will that thou affirm constantly. You say to people, Have you believed in God? There is only one way you can do that and that is through our Lord Jesus Christ. Have you believed in God? Keep on at it, it is faithful and constantly affirm it. If you have truly believed on God, if you are a believer be careful to maintain good works. Let your godliness, your proper Christian character come into display in your actions. Be careful to maintain good works’.

The apostle stresses now the faithfulness of his words, words dependable and basic in every way, and which are to have such effect upon Titus that he is to strenuously insist that believers are to be diligent in maintaining good works. It has before been established that our works have no place 'whatever in the salvation of our souls; but having been aved, good works are a proper result. It is not a question of merely refraining from the wrongdoing that once engaged us while we were in our sins; but of the positive doing of good for the sake of others. These things are good and profitable to men, for it is these things that men observe, not the inner motives, which of course God alone fully discerns.

But foolish questions require no answer: they should be avoided. Tracing of genealogies too is vain, for it is only glorying in flesh, which profits nothing. Contentions are merely the resource of those seeking to win an argument. The same is true of strivings about the law, for this makes mere law-keeping an object, and Christ, the Center of all pure truth, is actually ignored. All this is vain. How good rather if the servant of the Lord should follow the example of John the Baptist - always turning the attention back to the Lord Jesus, when others sought to engage him with questions intended to stir contention (Jn. 1:20-27).

But though such would result from the manifestation of Christian life and principles, they are not the motives by which we are to be actuated. Grace is to be the motive, the saving grace for all men, which has now appeared. This furnishes the subjects of it with a motive, teaching, and an expectation. The favour of God in salvation has met us in the depth of our need and guilt. If God has saved us, it is because we were lost and undone, and deserving of His wrath to rest on us for ever. Hence that grace teaches us that, "denying ungodliness and worldly lusts, we should live soberly, righteously, and godly;" i.e. watchful over self, upright in our ways, and manifesting true piety, of which the Lord Jesus is the mystery, expecting the "blessed hope and appearing of the glory of our great God and 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." These things Titus was to speak, and to exhort and rebuke with all authority. And to enforce all this, Paul adds, "Let no one despise thee."

But the saints were dwelling on earth. Hence there were responsibilities connected with civil government, and a behaviour which it became them to manifest before and to men. Subjection to powers and authorities, obedience to rule, readiness for every good work, the speaking evil of no one, absence of a contentious spirit, with gentleness and the manifestation of meekness toward all; these things became the Christian, and should characterise him, as he remembered what he had been (v. 3), and how the kindness and love towards man (lit., philanthropy) of our Saviour God has appeared, who according to His mercy has saved us through 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 God's grace, we should become heirs according to the hope of everlasting life. Saved, redeemed, justified, partakers of the Holy Ghost, and heirs according to the hope of everlasting life, these blessings, the fruits of the Lord's atoning death, Christians had part in. Moreover, they had part in the washing of regeneration - a washing connected morally with the new order of things, to be established by power in the kingdom when the Lord should reign. Hence, in accordance with the faithful saying here recorded by the apostle, they who have believed in God should be careful to maintain good works. (v. 8.) This Titus was to affirm constantly, avoiding foolish questions, and genealogies, and contentions, and strifes about law; for they were unprofitable and vain; and shunning, or ceasing to have to do with, an heretical man after a first and second admonition, his very position condemning him.

Grace teaches us to live soberly, that is, "with self-restraint and consideration." It thus puts us each right in regard to ourselves. It teaches us to live righteously, that is, in a way that is right in regard to our fellows. It teaches us to live godly, that is, to give God His right place in our lives. It puts us right in regard to God and man and self, and it sets us in expectation of the appearing of the glory.