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Titus: Gospel-‐Driven Godliness in an Ungodly World
TEXT: TITUS 1:1-‐4 September 23, 2012 INTRODUCTION: What does a church, which is ordered in a correct manner around the gospel, look like in an ungodly culture? The letter of Titus gives us the answer. Paul shows us how the gospel drives us to live godly lives in an ungodly world. Even though Titus contains only *700 words in Greek, they are powerful words, which ground and grow believers in the gospel, which produces godliness (see *D. Edmond Hiebert, Introduction to the New Testament, vol. 2, p. 34). LESSON: A. THE DESTINATION: CRETE Crete is an island located just south of the mainland of Greece in the Mediterranean Sea. Crete was the Wild West frontier. The ungodly Cretan character was well known in Paul’s day. His assessment of the Cretan character matched those current in his day. In 1:12, he quotes a well-‐known line of the Cretan poet Epimenides (600 BC) that characterized the dishonesty of the Cretans. Hiebert writes, The expression “to Cretize” was synonymous with “to lie,” and “to play the Cretan with a Cretan” meant “to out-‐trick a trickster.” Their morals were low. The wine of Crete was famous, and drunkenness prevailed. They were known as a turbulent people. In such an environment were located the churches to which Titus ministered,” (Introduction to the NT, p. 342). Concerning the corrupt Cretan character, D.A. Carson makes this observation, “The gospel is for the most unpromising,” (Introduction to the NT, p. 584). I have a friend who does mission work in Nicaragua. He says that the Nicaraguans have a popular saying, “Thank God for Haiti.” The reason for this is because Haiti is the poorest nation in the Western Hemisphere—Nicaragua is the second poorest. Like the Nicaraguans, I say, “Thank God for the Cretans.” I am thankful not because of economics but because of grace! Titus shows us that the gospel is for the most unpromising—you and me. Jesus said, “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners,” (Mk. 2:17). The Cretans serve as an enduring example of God’s saving grace. Despite their unpromising sinful disposition, it did not hinder them from coming to faith. No man is so bad that he or she is beyond the reach of God’s grace (cf. the same was true of Paul as well, cf. 1 Tim. 1:15-‐16).
Cretans were present on the day of Pentecost (cf. Acts 2:11). Thus, it may be that the Cretan churches had their beginning from those who heard the preaching of the gospel on that occasion. B. THE ADDRESSEE: TITUS The letter is addressed to Titus. It is interesting that Titus is not mentioned in Acts. Less is known about Titus than Timothy. Titus was perhaps older than Timothy and seems to have possessed a stronger temperament than Timothy (see Gordon Fee, 1 and 2 Timothy, Titus, p. 3; Note: We will see how Paul commissions Titus undertake several difficult and demanding assignments in Corinth as well as Crete). Titus was an uncircumcised Gentile (cf. Greek; Gal. 2:3). Paul refers to Titus as his “true son” (1:4). Evidently then Titus was a convert of Paul’s, who was saved out of pure heathenism. Like Timothy in Ephesus, Titus was not a pastor/elder. Rather, rather he was appointed by Paul to serve as his authorized personal apostolic representative in Crete. Paul commissioned Titus with an ad hoc, temporary mandate to set the young church plants of Crete in order (see Purpose below; Titus and Timothy were not bishops, see George Knight III, The Pastoral Epistles, p. 29). Titus was undoubtedly the right man for this task in Crete. 1. TITUS WAS GROUNDED IN THE GOSPEL. We see from Scripture how Titus held firm to the “trustworthy word” (i.e., the gospel, 1:9). For example, in Galatians 2—over a decade before Paul wrote Titus— we learn that Paul took Titus, an uncircumcised Gentile, with him to Jerusalem to set him before the leadership (James, Peter and John) as “test case” for the “truth of the gospel” (cf. Gal. 2:5; a law-‐free gospel). If Paul—and Titus—gave in to the demands of the “false brothers” and had Titus circumcised, the Galatians (Gentiles) would not have heard the true gospel (cf. 2:5). Further, the 1st Century church would have been divided with a Jewish half and a Gentile half. Thus, early on in his ministry with Paul, we see Titus’ firm commitment to the truth of the gospel. His ministry alongside the Apostle Paul served a vital role in bringing the truth of the gospel to the Gentiles as well as ensuring the unity of the church. 2. TITUS WAS CHARACTERIZED BY GODLINESS. Because of his deep grounding in the gospel (gospel-‐centeredness), he was characterized by godliness (1:1e). Before assigning Titus to Crete, Paul sent Titus to Corinth, which was also a demanding and tense situation. Paul appointed Titus and delegates to oversee the collection of the Corinthian gift for the poor in Jerusalem (2 Cor. 8:16-‐24). And so Titus was trustworthy in regard to money and finances (in contrast to the false teachers in Crete, he was not greedy for gain, cf. 1:7). It is vital to note that one of the delegates Paul sends with Titus is “the brother who is famous
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among all the churches for his preaching of the gospel” (2 Cor. 8:18). Paul reminds the Corinthians that the churches appointed/commended Titus and his traveling partners. God’s people also recognized that these men were committed to the centrality of the gospel and possessed godly character. In fact, in commending Titus and his accompanying delegates, Paul characterizes them as the “glory of Christ” (cf. 2 Cor. 8:23). Titus and his delegates were given this commendable designation because their love reflects Christ’s love for His people and because their lives were deeply grounded in the gospel. Such profound gospel centeredness results in godliness (Christ-‐likeness), which results from having encountered the glory of God in the face of Christ (cf. 2 Cor. 3:18; 4:4–6). Titus also possessed the kind of character (leadership skills), which was needed to oversee difficult issues in the church. By grace, he possessed the necessary wisdom, tact, strength, diplomacy and administration to bring churches into order with the gospel and its implications. For example, when Paul returned from his painful visit to Corinth, he sent Titus back to Corinth to deliver his “severe letter,” which warned the church of God’s judgment if they did not repent (2:3–4; 7:8–16). In Macedonia, Titus met Paul with encouraging news of his successful mission in Corinth (cf. 2 Cor. 7:5-‐7). And so we see how Paul entrusted Titus to deal with a tense situation that arose between himself and the Corinthians (7:6-‐7, 13-‐15; 12:18). Titus was able to deal with strong opposition (cf. Titus 1:9-‐13). In 2 Timothy 4:10, we find Titus with Paul in his second Roman imprisonment. Whereas all had deserted Paul at the end of his life, Titus went to Dalmatia from Rome once again as Paul’s authorized apostolic representative. Thus, even to the very end, when it was costly to associate with Paul, Titus was still by Paul’s side helping him and serving alongside him in the ministry of the gospel. Clearly Titus was a man of great commitment, loyalty, faithfulness, dependability and commitment. 3. TITUS WAS COMMITTED TO EVANGELISM. Calvin describes Titus as an evangelist (see Calvin’s Commentaries, vol. 21, p. 277). We learn from this letter that Titus had been engaged in evangelism and missions (church planting) with Paul on Crete. Titus was committed to the priority of bringing the gospel in demanding environments where he faced strong opposition from rival teachers, whose aim was dishonest gain (1:10-‐16). D.A. Carson observes, “…this letter makes it clear that the strength and the nature of the opposition make no difference: Christian teachers are to press on with their task of evangelism and of leading the converts into a lifestyle that brings glory to God,” (see Introduction to the NT, p. 584). It is obvious why Paul chose Titus for the mission in Crete. His character qualified him to serve as Paul’s authoritative role model and he possessed the necessary gifting to carry out his assigned mission in the “wild frontier” of Crete (Note: Titus’ character and gifting matches the main message of Titus; see below D. The
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Message). Titus would serve as the model for subsequent ministry by the elders, whom he would appoint to serve the churches after his departure (Note: Elders were like-‐minded men grounded in the gospel and possessing godliness, which accords with the gospel). What necessitated Paul’s writing of this letter? C. THE OCCASION: PERSONAL REQUEST, THEOLOGICAL AND CULTURAL PROBLEMS 1. PERSONAL REQUEST First, there was personal reason why Paul wrote this letter (i.e., to call for Titus to meet him in Nicopolis, 3:12). 2. THEOLOGICAL AND CULTURAL PROBLEMS Second, there were theological and cultural problems, which originated from two sources: Aberrant Judaism and Cretan Culture (see William Mounce, Pastoral Epistles, p. lxi.). A. FALSE GOSPEL: ABERRANT JUDAISM (LEGALISM) Crete was filled with Jews of wealth and influence (cf. Alford, The Greek Testament, vol. 3, p. 108). Immediately after his departure, false teachers (satanic opposition) began working to overthrow the leadership of the church and corrupt the gospel. Some Cretan Jews, under the pretence of supporting the Mosaic Law, were introducing all sorts of “trivialities” (legal forms of holiness that consisted in distinction of food and outward ceremonies; cf. Calvin, Calvin’s Commentaries, vol. 21, pp. 276-‐277). These false teachers were spreading a false gospel and living ungodly lives. As a result, Paul says they were upsetting whole households (1:11). They stand condemned for their opposition to Paul and the gospel and for their embracing of the immoral Cretan lifestyle. Therefore, Paul tells Titus that these false teachers are to be silenced (1:11) and rebuked sharply (1:13). A false gospel and ungodly living are not to be tolerated in the church (3:10-‐11). B. UNGODLY CULTURE: CRETAN CULTURE (LICENSE). The Cretan culture, as we learned previously, was characterized by an ungodly value system (cf. 1:12). Too much Cretan culture and not enough gospel, which accords with godliness, filled these Cretan believers. Thus, Titus’ mission in Crete was to lift the church from the cultural mess from which it was being adversely influenced. This brings us to the purpose of Titus. C. THE PURPOSE: GOSPEL-‐DRIVEN ORDER
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As we just learned, these new churches were being infiltrated with false teachers and influenced by the immoral culture of Crete. Therefore, Paul leaves Titus in Crete to “set in order” the things that he left unfinished (1:5a). “To set in order,” means “to cause matters to be ordered in the correct manner,” (L&N, p. 612). The Cretan churches were relatively new—not in age but existence—church plants trying to survive in an ungodly culture. As such there were problems and issues that remained unfinished, which would be expected of a relatively of young church. This is why, for example, Paul commissions Titus to appoint godly elders (1:6-‐9; 3:12-‐13; i.e., leadership that holds firmly to the gospel and is characterized by godliness and will ground and grow believers in the gospel and its implications for church, home and society). Concerning Paul’s final appeal to Titus in 3:12, Daniel Wallace writes, This last directive is mentioned because Titus was to come to Paul in Nicopolis and there would be a “changing of the guard”—that is to say, Paul was sending either Artemas or Tychicus to Crete to take Titus’ place as the apostolic delegate (3:12). It would be necessary for Paul to address the need for providing for church leaders while Titus was still with the Cretans so that he could enforce such before an unknown delegate came” (Introductions and Outlines, http://bible.org/seriespage/titus-‐introduction-‐argument-‐and-‐ outline) Paul calls on Titus to strongly oppose false teachers who spread a false gospel (1:10-‐ 16). He instructs Titus to exhort believers to live in godly relationships in the church (2:1-‐10). He instructs Titus to teach believers how to live in the society at large (a society which holds to radically different values and beliefs; 3:1-‐14). To order the Cretan churches in this correct manner, Titus had to ensure that they were first grounded in the gospel (doctrine; see: D. The Message, 1. Gospel below). Such grounding in the gospel produces godliness (1:1e, “…truth (gospel), which accords with godliness”). Therefore, Titus’s second task is to exhort the Cretan believers to live lives that adorn the gospel (2:10; duty/Christian living/ethics). Godliness, as we will come to see has two aspects: reverence for God and a life of holiness in the church, home and world. The church is to be instructed (catechized) in such a way that the gospel becomes a part of the cultural fabric of its confession and practice (in contrast to the ungodly culture in which it lives and works). Paul will teach us that gospel-‐driven godliness is radically different from the ungodly lifestyles and corrupt value system of the Cretan culture in which the Cretan believers live (the same is true for us!). In contrast to the Cretan lifestyle, the gospel has radical implications for life in a “wild frontier” (see Philip Towner, The Letters to Timothy and Titus, p. 717). By ordering the Cretan churches around the gospel and its implications for daily living, their lives are to be as radically different from the culture of Crete as the God who never lies (1:2b) is different from the lying Zeus of Cretan tradition (1:12, see Towner, The Letters to Timothy and Titus, p. 75).
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And so the majority of Titus serves as basic instruction (catechesis) for a new, young church plant on how to live gospel-‐driven godly lives in the church, home and society (see Mounce, Pastoral Epistles, lxi). This brings us to the main message of Titus. D. THE MESSAGE: GOSPEL, GODLINESS, EVANGELISM We can summarize the main message of Titus in three words: gospel, godliness and evangelism. 1. GOSPEL Paul’s concern for the gospel is the driving force behind Titus (see 1:1; in fact all the pastoral letters, see Fee, 1 & 2 Timothy, Titus, p. 15; see also Mounce, Pastoral Epistels, lxxvi). The gospel lies at the heart of Titus, which should be of no surprise since the gospel is of first importance in all things for Paul (cf. 1 Cor. 15:3). Gordon Fee writes, “One cannot read much of Paul without recognizing that at the heart of everything for him is the gospel, the good news of God’s gracious acceptance and forgiveness of sinners, to which the proper response is faith (trusting God that he really does accept sinners) and love toward others,” (Ibid, pp. 14-‐15). Throughout Titus, Paul uses various designations to refer to the gospel (e.g., “the truth” (1:1), “word” (1:3, 9), “sound doctrine” (1:9; 2:1), “the faith” (1:13), “the grace of God,” (2:11), “trustworthy saying” (3:8a; Note: This phrase refers to 3:4–7. For the other “trustworthy sayings” see 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11. Four out of five of Paul’s “trustworthy sayings” is salvation. However, one cannot reduce the “trustworthy sayings” to just one basic category, i.e., salvation. see Mounce, Pastoral Epistles, pp. 48-‐49). Titus is built around two core gospel sections: 2:11-‐14; 3:4-‐7. In 2:11-‐14, Paul’s discussion of the gospel spans the entire work of Christ for us (i.e., His past, present and future aspects). It begins with Christ’s first coming in humility and ends with His second coming in glory. In 3:4-‐7, Paul emphasizes the goodness and lovingkindness of God our Savior (v. 4). This good and loving God has saved us not because of our good works but by His mercy. Through the gospel, God’s grace comes to us by the work of Christ for us in His death on the cross and it is made effectual in us by the regenerating and renewing power of the Holy Spirit (3:5). This gospel is the source of our justification and the title and hope of our eternal inheritance in the resurrection (3:7). In 1:1-‐3, Paul begins his letter with a detailed discussion of gospel (Apostolic) ministry. In 1:6-‐9, Paul instructs Titus to appoint elders who hold firm to the gospel and who are able to give instruction in sound doctrine (i.e., teaching which flows out of the gospel, cf. 1 Tim. 1:10-‐11).
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However, Paul not only emphasizes the gospel in this letter but also godliness, which is produced by the gospel (1:1). This leads us to the second main message of Titus. 2. GODLINESS We must not forget that the gospel of justification by grace (Titus 3:7) is the same gospel, which accords with godliness (Titus 1:1). The gospel of grace, which freely justifies (3:7) also powerfully sanctifies (Titus 2:11-‐14). Martin Luther writes, “By his teaching he sets down what is to be believed by faith, and by his exhortation he sets down what is to be done. Thus by doctrine (gospel-‐J.F.) he builds up faith, by exhortation (law-‐J.F.) he builds up life,” (Luther’s Works, vol. 29, p. 3). Sound doctrine (i.e., the gospel and doctrines that flow from the gospel) leads to sound living. Right belief (gospel; orthodoxy) always results in right behavior (living; orthopraxy). Paul is setting forth “gospel-‐in-‐life,” (i.e., how a gospel-‐driven life affects the believer’s attitudes and actions toward the church, family and society). This raises two important observations we need to pause and think about. First, because godliness (good works) are rooted in and grow out of the rich soil of the gospel, Titus shows us the unity of doctrine and godly living. In a church culture where we often hear the slogan, “Deeds not creeds,” Titus presents a different picture. Attention to the gospel (doctrine) is sometimes avoided (or at least not given self-‐conscious focus but rather assumed, which ultimately leads to denial) because it is deemed divisive, not relevant or practical, or it produces coldheartedness and pride and diminishes true passion for godliness. Yet, Titus shows us how being grounded in the gospel (creeds) is precisely what leads to godliness (deeds). We see that gospel-‐centeredness produces zeal for godliness! If your life is not growing in godliness you are not gospel-‐centered but rather self-‐ centered or law-‐centered. It is also of paramount importance to understand that all of Paul’s ethical instruction in this letter is based on and flows from the two gospel texts around which this letter is written. We must be careful to not read Titus as a book of moral virtues (e.g., the qualifications for elders, see Gordon Fee, 1 and 2 Timothy, pp. 17-‐18 for a helpful, brief discussion on Christian ethics in the Pastoral Epistles.). Titus is not a treasury of great moral stories (e.g., William Bennett’s book, The Book of Virtues). D.A. Carson writes, “The letter makes it plain that the Christian way is an urging of people not to pull themselves up by their bootstraps, but rather to rely on the grace of God,” (Introduction to the NT, p. 584). Paul carefully instructs on the relationship between law and gospel; doctrine and duty. The gospel of grace “instructs” (educates, catechizes) believers to renounce “ungodliness” and to pursue godliness (cf. 2:12; viz. in church, 1:6-‐9; home, 2:1-‐15 and society, 3:1-‐14). And so we are entitling our study of Titus: Gospel-‐Driven
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Godliness in an Ungodly World. The reason we have chosen to not call it “Godly living in an Ungodly World” is because this title leaves out the gospel or at best assumes it, which is the pathway to eventual denial. Paul is careful in 1:1 to combine the gospel and godliness (i.e., it is the truth (gospel) “which accords with/produces godliness.”). Thus, the title, “Gospel-‐Driven Godliness in an Ungodly World” emphasizes that the gospel is of first importance and godliness is the fruit of the gospel. The life then Paul exhorts the believers in Crete to live is not a typical “Cretan” lifestyle but a “gospel lifestyle,” which is fundamentally different. A gospel lifestyle is rooted in and grows out of the gospel. It flows from the regenerating and renewing work of the Holy Spirit (3:5). A Christian is one who is saved and forgiven and subsequently empowered by the Spirit to live a life that adorns the gospel, which leaves no room for reproach by outsiders (1:6; 2:5). As one Bible teacher writes, “…the implication is that the gospel creates a people capable of living within human society, observing its institutions, speaking its language, embracing its good values, while reshaping and retooling others, in order to bring redemption to it,” (see Philip Towner, The Letters to Timothy and Titus, p. 740). This leads us to third main message of Titus: evangelism. 3. EVANGELISM Paul exhorts Titus to ground and grow the Cretan believers in the gospel and its implications in three areas: church, home and society. The reason for such gospel-‐ driven godliness is evangelism. Godliness adorns the gospel (2:10) and prevents it from being “reviled” by an unbelieving world (2:5). Paul’s concern then is not only for the truth of the gospel (1:5-‐16) but also the reputation of the gospel (1:6; 3:8). This raises another important observation we need to pause and briefly consider. In contemporary Evangelicalism, we often hear calls for believers to live the gospel or be the gospel to our neighbors. It is summarized by the popular slogan, "Preach the gospel. Use words if necessary." Again, Titus also addresses this popular but misguided notion. Such talk, even if it is well intentioned, confuses the law and gospel and is terribly misleading. This slogan characterizes the postmodern assumption that words are finally empty of meaning. It subtly denigrates the high value that Paul put on preaching (cf. Titus 1:3b-‐c). Of course we want our lives to match our words as much as possible, which is Titus’ concern! But it is vital to maintain a distinction between the gospel and its fruit. The gospel is an announcement—a message—and it is not about our lives! We must recognize that the gospel is not an announcement about our work. When is the last time you incarnated yourself (Philip. 2:6-‐8)? Who can say, “I always do the things that are pleasing to Him,” [the Father-‐J.F., Jn. 8:29)? Have you propitiated the wrath of God by substitutionary atonement (Rom. 3:25)? Have you raised yourself from the dead (Jn. 2:19)?
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The answers to these questions are an obvious resounding, “No!” Our lives are bad news, really bad news! Graeme Goldsworthy offers this vital insight, We recognize that the gospel tells us of the absolutely unique work of Christ, both in His living and His dying, by which we are saved through faith. We cannot imitate or live the gospel event as such. We can only believe it. We cannot work our way to heaven by moral endeavor. We can only depend on the finished work of Christ for us. We cannot command other people to live or do the gospel. We must proclaim the message of what God has done for them in Christ. We follow the New Testament in calling on people to live out the implications of the gospel, but we cannot urge people to actually live the gospel, for that was the unique work of Christ,” (Preaching the Whole Bible as Christian Scripture, p. 4). The point then is this: Our lives do not preach the gospel but they can tarnish its reputation and thereby serve as a hindrance to evangelism. We can summarize then the main message of Titus as: Grounding and growing believers in the gospel, which produces godliness in the church, home and society for the sake of guarding the reputation of the gospel in an unbelieving world (2:5, 7-‐8, 10; 3:1, 8). Finally, this brings us to the outline of Titus. E. OUTLINE: GOSPEL-‐DRIVEN GODLINESS Titus may be outlined as follows: I. Gospel-‐Driven Godliness and Paul's Apostleship (1:1-‐4) II. Gospel-‐Driven Godliness and Church Leadership (1:5-‐16) III. Gospel-‐Driven Godliness and Church Membership (2:1-‐15) IV. Gospel-‐Driven Godliness and Christian Citizenship (3:1-‐15) REFLECTION: Titus is a hidden treasure for the church, particularly young church plants. Rediscovering this brief New Testament gem will order the church in a correct manner around the centrality of the gospel and its implications for our lives in the church, home and society. Martin Luther writes, “This is a short Epistle, but a model of Christian doctrine, in which is included, in masterly fashion, all that is necessary for a Christian to know and live by” (quoted in D. Emond Hiebert, Introduction to the
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NT, p. 346). Thus, Luther is correct when he says, “We should be imbued (saturated-‐ J.F.) with the attitudes that are taught in it,” (Luther’s Works, vol. 29, p. 3). © John Fonville Permissions: Permission is happily granted to reproduce and distribute this material in any format provided that you do not revise the wording in any way and do not charge a fee beyond the cost of reproduction. For web posting, a link to this document on Paramount’s website is preferred. Any exceptions to the above must be approved by John Fonville. Please include the following statement on any distributed copy: By John Fonville
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