His Word Today

¹³ …”waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, ¹⁴ who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.” (Titus 2:13–14 (ESV)

“It is an example of God’s merciful kindness to fallen humanity that He has willed that all of the knowledge needful for a relationship with Him, and for correct worship of Him, should be provided by Him. If it were not so, we would stumble in our own blindness. It is to the revelation of the divine mind expressed in Scripture alone (Sola Scriptura) that all our thoughts, doctrine, worship, and obedience must always be conformed,” Dr. Bruce Bickel.  

In anticipation of His glorious return, the Apostle Paul affirmed to Titus the greatness of the great God and Savior; Jesus Christ. In doing so, Paul not only summarized the work of Christ but also the work of His followers.

“Detractors of Christianity often characterize our faith as a pie-in-the-sky religion, one so focused on the life to come that it produces people who do nothing about injustice in the here and now. This is simply a caricature of the church, for believers are concerned about the past, the present, and the future. There is an emphasis on the past and the present in the New Testament, for it continually looks back on the work of Christ in order to foster within us the desire to do good today in gratitude for salvation (Titus 2:11–12; 1 Peter 2:24),” states Dr. R. C. Sproul.

The apostle began by stating Jesus Christ gave himself for us to redeem us from all lawlessness. The phrase gave himself (δίδωμι ἑαυτοῦ; didomi heautou) means that Jesus personally and at a particular point in time “gave” Himself as a substitutionary, atoning sacrifice on the cross for sinners (Mark 10:45; cf. Matt. 20:28; Gal. 1:4; 1 Tim. 2:6; Titus 2:14).

Anyone who doubts the necessary, objective, voluntary, expiatory, propitiatory, substitutionary, and efficacious character of the act of Christ whereby he gave himself for us should make a diligent, contextual study of the following passages:

Ex. 12:13 Lev. 1:4	Matt. 26:27, 28 Mark 10:45	2 Cor. 5:18–21 Gal. 1:4	1 Peter 1:18, 19 I Peter 2:24
Lev. 16:20-22	Luke 22:14-23	Gal. 2:20	I Peter 3:18
Lev. 17:11	John 1:29	Gal. 3:13	I John 2:1-2
2 Sam. 7:23	John 6:55	Eph. 1:7	I John 4:10
Psalm 40:6-7	Acts 20:28	Eph. 2:16	Rev. 5:12
Psalm 130:8	Rev. 3:25	Eph.  5:6	Rev. 7:14
Isaiah 52:13-53:12	Rom. 5	Col. 1:19-23
Zech 1 3:1	I Cor. 6:19-20	Heb. 9:22

The purpose of Christ’s substitutionary gift of Himself on the cross was to redeem us (λυτρόω; lytroo). To redeem means to liberate and to deliver sinners from their spiritual indebtedness to God because of their sin. It refers to freeing someone by paying a ransom price (Luke 24:21; Titus 2:14; 1 Peter 1:18; Acts 28:19).

“Redemption means to release or set free, with the implied analogy to the process of freeing a slave— ‘to set free, to liberate, to deliver, liberation, deliverance,” explains Greek scholars Johannes Louw and Eugene Nida.

The phrase all lawlessness (ἀνομία; anomia) means to live with a complete disregard for the laws or regulations of a society. It is to be wicked (Matt. 7:23; 13:41; 23:28; 24:12; Rom. 4:7; 6:19; 2 Cor. 6:14; 2 Thess. 2:3, 7; Titus 2:14; Heb. 1:9; 10:17; 1 John 3:4+; Mark 16:15).

Not only did Christ redeem sinners from something (lawlessness) but He also redeemed us for something; to be a purified people zealous to serve Him by their good works. Today’s text says, “… to purify for himself a people for his own possession who are zealous for good works.”

Purify (καθαρίζω; katharizo) refers to cleansing. Possession (περιούσιος; periousios) means to be Christ’s very own possession. Zealous (ζηλωτής; zelotes) means to be enthusiastic (Acts 21:20; 22:3; 1 Cor. 14:12; Gal. 1:14; Titus 2:14; 1 Peter 3:13). Good works (καλός ἔργον; kalos ergon) refers to praiseworthy deeds.

“To redeem . . . purify summarizes the dual effect of salvation (regeneration and sanctification). To “redeem” is to release someone held captive, on the payment of a ransom. The price was Christ’s blood paid to satisfy God’s justice (Acts 20:28; Gal. 1:4; 2:20; 1 Pet. 1:18; cf. Mark 10:45). A people for his own possession are people who are special by virtue of God’s decree and confirmed by the grace of salvation that they have embraced (Titus 1:1–4). Cf. 1 Cor. 6:19–20; 1 Pet. 2:9. Good works are the product, not the means, of salvation. Cf. Eph. 2:10,” explains Dr. John MacArthur.

Take time today to praise the Lord Jesus Christ for redeeming your soul and that He also has purified you in order to enthusiastically serve Him. Have a blessed day in the Lord.

Soli deo Gloria!

¹¹ “For the grace of God has appeared, bringing salvation for all people, ¹² training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, ¹³ waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,” (Titus 2:11-13 ESV).

God calls believers in Christ to renounce ungodliness and worldly passions in their lives. Additionally, He also calls believers to be self-controlled, upright and godly. The Apostle Paul elsewhere referred to this discipline of sanctification as putting off the old self and putting on the new self (Eph. 4:17-24). This Christian’s present responsibility is not to be conformed to this fallen world but rather to be transformed by a renewed mind (Rom. 12:1-2).

“It is fitting that those who have been redeemed by Christ should live changed lives because the purpose of His redeeming work on the cross was to “redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works” (Titus 2:14). The grace of God that paid for our sins teaches us to turn away from them as we follow Jesus Christ through faith,” states Pastor Tom Ascol.

The believer in Christ is also waiting for something; or rather waiting for someone. Waiting (προσδέχομαι; prosdechomai) is a present, middle participle. This means that believers are presently and personally looking forward to an event. Paul calls this occasion the blessed hope (μακάριος ἐλπίς; makarios elpis) or the happy expectation ((cf. Rom. 8:22–23; 1 Cor. 15:51–58; Phil. 3:20–21; 1 Thess. 4:13–18; 1 John 3:2–3).  

All of us throughout the year have a happy expectation of an upcoming event. It may be, a birthday, a summer vacation, a trip to the beach, the beginning of the autumn season, a sporting event, a concert, or a favorite holiday. The anticipation is often as enjoyable as the actual event.

The blessed hope, or happy expectation, for the Christian is the soon return of Jesus Christ. Paul referred to this event as the appearing of the glory of our great God and Savior Jesus Christ.

“Biblical hope is a firm conviction that the future promises of God will be fulfilled. Hope is not mere wish projection but an assurance of what will come to pass,” explains Dr. R. C. Sproul. 

The grace of God trains us in order that we may live consecrated lives, while we are waiting for the blessed hope. The waiting for or patient looking forward to modifies the living, of which it is an attendant circumstance or further explication. It is “the blessed hope” for which believers are waiting. This is metonymy for the realization of that hope (that is, the realization of our earnest yearning, confident expectation, and patient waiting). We find a similar metonymy in Gal. 5:5; Col. 1:5 (to which some interpreters would add Heb. 6:18). This hope is called blessed. It imparts bliss, happiness, delight, and glory. The adjective blessed is used in connection with God in 1 Tim. 1:11; 6:15; see on these passages.^[1]

This hope is called blessed. It imparts bliss, happiness, delight, and glory. The adjective blessed is used in connection with God in 1 Tim. 1:11; 6:15; Now, even the possession of the hopeful spirit and the exercise of hope is blessed, because of hope’s:

(1) immovable foundation (1 Tim. 1:1, 2; then Rom. 5:5; 15:4; Phil. 1:20; Heb. 6:19; 1 Peter 1:3, 21);

(2) glorious Author (Rom. 15:13; cf. 2 Thess. 2:16);

(3) wonderful object (everlasting life, salvation, glory: Titus 1:2; 3:7; then 1 Thess. 5:8; then Rom. 5:2; Col. 1:27);

(4) precious effects (endurance, 1 Thess. 1:3; “boldness of speech,” 2 Cor. 3:12; and purification of life, 1 John 3:3);

(5) and everlasting character (1 Cor. 13:13).^[2]

The word appearing (ἐπιφάνεια; epiphaneia) means a visible manifestation or display. Our English word Epiphany comes from this Greek word. What is to appear Paul calls the glory (δόξα; doxa). This refers to splendor and brightness. This glory belongs to the Lord Jesus Christ, who’s coming represents the believer’s deliverance from the power and presence of sin. Paul calls Jesus our great God and Savior. He affirms the deity of Christ (John 1:1-2; Rom. 9:1-5; Col. 1:15-20).

“The real “point” of the passage, in connection with all that has preceded, is that our joyful expectation of the appearing in glory of our great God and Savior Christ Jesus effectively prepares us for the life with him. How does it do this? First, because the Second Coming will be so altogether glorious that believers will not want to “miss out on” it, but will want to “be manifested with him in glory” (Col. 3:4). Secondly, because the blissful expectation fills believers with gratitude, and gratitude produces preparedness, by God’s grace.”^[3]

We are to live each day Coram Deo; before the face of God. We do so in light of the confident expectation of the return of the Lord Jesus Christ. May our lives reflect the eternal perspective of the now and the not yet. Have a God honoring day.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 372.

^[2] Ibid.,372–373.

^[3] Ibid., 375.

¹¹ “For the grace of God has appeared, bringing salvation for all people, ¹² training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age,” (Titus 2:11-12 ESV).

“Crete was an interesting place in the first century, which is evident in Paul’s repeating the saying that “Cretans are always liars, evil beasts, lazy gluttons” (Titus 1:12–13a). Notably, it is easy to tie first-century Cretan morals to Cretan religious beliefs. The non-Christians on Crete held some theological views that were unorthodox even for pagans. For example, the Cretans often asserted that the god Zeus was born a man on Crete, attained godhood in return for bestowing certain favors on the island’s citizens, and then later died and was buried there. Few people really believed this, but the lie was perpetuated to get tourists to visit Zeus’ grave. Cretan theology was based on an outright lie, and it inevitably produced a society that played fast and loose with the truth,” states Dr. R. C. Sproul.

“Those Cretans who became Christians, however, were not to behave in such godless ways, as Paul has explained time and again in Titus 1:10–2:10. Self-control, reliability, and honesty are all traits that the Cretan Christians were to possess, and they are qualities that God’s people must evidence today. Yet the apostle does not view these characteristics as the starting point of the Christian life but as the result of believing the right things about our Creator and His work. This is plain in today’s passage. Titus 2:11 begins with “for,” telling us that what comes in the next few verses is the reason and basis for Paul’s ethical instruction. We live in holiness because God’s grace “has appeared, bringing salvation for all people” (v. 11). Gratitude for what the Lord has done is the motivation for holiness, and the power for sanctification is the Holy Spirit who regenerates us, gives us faith in Jesus, and indwells us. Holy living is the fruit of salvation; it is not what moves God to redeem us (Gal. 2:15–16; 5:22–23).” .

Godliness is an effect brought about by a preceding cause. The cause is the grace of God. For the grace of God. Grace (χάρις; charis) refers to God’s unmerited and kind favor. It is favor originating from and sourced solely in God; the One, True God.

Paul stated that this grace of God has appeared (ἐπιφαίνω; epiphainō). Grace is a manifested and revealed work by God for sinners. Grace appeared not as a doctrine but more importantly as a person; Jesus Christ. Jesus is the embodiment of grace and the source of grace (Rom. 3:21-26).

Grace brings salvation (σωτήριος:sōtērios) or deliverance from sin’s penalty, power and eventual  presence. This gracious salvation is extended to all people, or all kinds of people.

“Bringing salvation to all people is sometimes misunderstood as meaning that all people will be saved. However, such a reading is not necessary here and flatly contradicts other Scripture (I Tim. 2:4). It means, rather, that salvation has been offered to all people (including all ethnic groups), not just to some,” explains Dr. Ray Van Neste of The University of Aberdeen.

This gracious salvation does not just address our past sins, along with our future hope of heaven. It also speaks to our daily pursuit of godliness. In the midst of this quest for Christ-like character, the believer battles the world, their remaining sinful desires (the flesh) and the Devil.

God’s grace presently and actively trains (παιδεύω; paideuō) or disciplines believers to renounce (ἀρνέομαι; arneomai) or deny certain behaviors. “Salvation is transforming (2 Cor. 5:17; Eph. 2:8–10), and transformation (new birth) produces a new life in which the power of sin has been broken (Rom. 6:4–14; Phil. 3:8–9; Col. 3:9–10),” states Dr. John MacArthur.

What is the believer in Christ to personally disown? Paul lists ungodliness (ἀσέβεια; asebeia) and worldly passions (κοσμικός; kosmikos/ ἐπιθυμία; epithymia).

Paul then instructs Titus regarding what the believer in Christ should do. This includes being self-controlled (σωφρόνως; sōphronō), upright (δικαίως; dikaiōs), and godly (εὐσεβῶς; eusebōs). This is how the Christian ought to live.

Is your Christian life characterized by not only what you do not do, but also what you do? Take time today to examine your walk with the Lord. Ask Him to reveal to you where you need strength and courage to be godly.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹¹ “For the grace of God has appeared, bringing salvation for all people, ¹² training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age,” (Titus 2:11-12 ESV).

“Knowing who God is (Theology Proper) includes right attitudes toward God and doing what He wants (piety/godliness).” Dr. Joel Beeke

Saving faith in the truth of the Gospel results in godliness. This is true for each believer in Christ. There are no exceptions (James 2:14-26). Godliness (εὐσέβεια; eusebeia) is the devout practice and appropriate beliefs of God. It is practical and practiced righteousness (Acts 3:12; 1 Tim. 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11; 2 Tim. 3:5; Titus 1:1; 2 Peter 1:3, 6, 7; 3:11). It is a dominant doctrine in the Pastoral Epistles (I & 2 Timothy; Titus).

The Apostle Paul stated at the beginning of his letter to Titus that salvation by grace alone, through faith alone in the person and work of Jesus Christ alone resulted in godliness (Titus 1:1). Those who profess to know Christ, but who live biblically disobedient lives, deny their profession by their works. Paul stated that these individuals are detestable, disobedient, and unfit for any good work (Titus 1:16).

Godliness is a right attitude towards God resulting in right conduct; towards God and other individuals. It is right belief coupled with right action. However, the right action springs from right devotion (2 Tim. 3:5; 2 Peter 1:3) and not the opposite. “Godliness is the standard by which teaching is tested,” explains J. Clement Connell of London Bible College.

Godliness is synonymous with piety. Piety has become a pejorative or uncomplimentary word today. The perception is of excessive religion, self-righteousness, and/or a holier-than-thou attitude towards other people. E.g. Saturday Night Live’s Church Lady.

Biblical piety involves a fear or reverence of the LORD. It includes a conscientiousness regrading one’s duty to God and family.

“The sixteenth century Reformers, mot notably John Calvin, would be shocked to see how poorly piety (godliness) is regarded today. For Calvin, piety involves developing right attitudes to God. It flows out of theology and includes heartfelt worship, saving faith, filial fear, prayerful submission, and reverential love,” explains Dr. Joel Beeke.

“The whole life of Christians ought to be a sort of practice of godliness,” states John Calvin.

The godly individual is described in Psalm 1. It is a wisdom psalm that is an introduction for the rest of the psalter.

1” Blessed is the man
    who walks not in the counsel of the wicked,
nor stands in the way of sinners,
    nor sits in the seat of scoffers;
2 but his delight is in the law of the Lord,
    and on his law he meditates day and night.

3 He is like a tree
    planted by streams of water
that yields its fruit in its season,
    and its leaf does not wither.
In all that he does, he prospers.
4 The wicked are not so,
    but are like chaff that the wind drives away.

5 Therefore the wicked will not stand in the judgment,
    nor sinners in the congregation of the righteous;
6 for the Lord knows the way of the righteous,
    but the way of the wicked will perish.”

We will begin to examine Titus 2:11-12 in our next blog. Until then, mediate upon the subject of godliness and the content of Psalm 1.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

⁹ “Bondservants are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, ¹⁰ not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior.” (Titus 2:9–10 (ESV)

The church is to be engaged in multi-generational life. While there may be particular emphasis placed on certain age group ministries in any given week, the church must not exclude any age group from any other. All generations in the church must be involved with each other. Examples include men and women’s ministries, AWANA, youth groups, Sunday school and Adult Bible Fellowships.

The Apostle Paul focused on healthy church behavior involving typical people groups in the church. He gave special attention to age and gender. We studied the importance of older men, older women, younger women, younger men and godly pastors. Today we focus on those who work.

The Apostle Paul used the term bondservants (δοῦλος; doulos) meaning slaves. These are individuals who are subservient to and controlled by masters ((Mt 8:9; Mk 10:44; John 8:34; 15:15; Rom.  6:20; 1 Cor. 7:21; Gal.3:28; Eph. 6:5; 1Tim. 6:1; Phm. 16). Paul referred to all kinds of slaves in today’s text. 

 “Although masters legally held absolute authority over household slaves, in most cases household slaves held freedoms that field or mine slaves did not, and they had more adequate provision than most peasants. In the popular stereotype entertained by their owners, slaves were lazy, apt to argue with their masters and liable to steal when they could. The stereotype was sometimes true, especially where the work incentive was least, but Paul urges Christian slaves not to reinforce the stereotype. Minority religions were already viewed as subversive, and to counter this prejudice Christians had to work especially hard to avoid the normal causes of slander,” explains commentator Craig S. Keener.

“In his first epistle to Timothy the apostle distinguishes between slaves who had believing masters and those who did not (1 Tim. 6:1, 2). Here in Titus no such distinction is made. The command is to be transmitted to all slaves who hear the gospel; no doubt especially to all believing slaves. Says Paul, (Urge) slaves to be submissive in every respect to their own masters, to be eager to please (them), not talking back (or: not rebellious), not pilfering, but evincing the utmost trustworthiness.^[1]

How were Christian slaves to avoid these slanderous stereotypes? Paul provided Titus with some answers.

First, slaves were to be submissive to their masters in everything. This did not mean that Christian slaves were to disobey God’s Word. In that case, they were to obey God rather than man (Acts 4:1-9; 5:1-29). However, as long as their earthly masters did not order them to do something compromising to their faith in Christ, Christian slaves were to obey. This applies to believing employees and employers today (Eph. 6:5-9).

Second, they were to be well-pleasing and not argumentative. Well pleasing (εὐάρεστος; euarestos) means to be acceptable ((Rom. 12:1, 2; 14:18; 2 Cor. 5:9; Eph. 5:10; Php. 4:18; Col. 3:20; Titus 2:9; Heb. 13:21). This means to do the job as trained. Not argumentative (ἀντιλέγω; antilego) means to not talk-back, to speak against, and to not be difficult to work with. How many Christian’s testimonies have been tainted by their tendency to be disrespectful of their boss and to not do their job correctly?

Third, Christian slaves were not to pilfer. Pilfering (νοσφίζω; nosphizo) means to steal. It means to personally misappropriate company funds for oneself. Perhaps, this could even be applied to stealing time by not giving an hour’s work for an hour’s pay.

Fourth, they were to show all good faith. This means that the Christian slave’s trust in, dependence upon, commitment to and worship of Jesus Christ is to impact their daily work ethic. There is to be no distinction between one’s worship of Christ and one’s work representing Christ.

The goal of this ethic for Christian slaves and employees was that in everything they (slaves) may adorn the doctrine of God our Savior. To adorn (κοσμέω; kosmeo) means to presently and actively present Christ as beautiful and pleasing. As an individual uses cosmetics to appear pleasing to the eye, so also our work should be pleasing to the eye of our masters and employers.

“A Christian slave is in fact serving, not his earthly master, but the Lord Christ who will vindicate him in the end (Col. 3:23–24). In the meantime he must avoid giving offense, and must concentrate on following Christ’s example in every way (cf. 1 Peter 2:18–25). In this way his life will prove to be an adornment to the teaching about God our Savior. Thus, Paul drove home again what had been the theme of this entire section (Titus 2:1–10): a believer’s behavior is to be in accord with or befitting sound doctrine,” states commentator A. Duane Litfin.

“A sanctified life, which brings into clear perspective all the fruits of transforming grace—obedience, cheerfulness, integrity, etc.—scintillating like so many precious jewels, is an ornament to “the doctrine of God our Savior” (see on 1 Tim. 1:1), the Christian faith. It should cause masters to exclaim, “If the Christian religion does this even for slaves, it must be wonderful!”^[2]

May we glorify God in our behavior; whether we are older men, older women, younger women, younger men, pastors, or workers. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 368.

^[2] Ibid., 369.

⁷ “Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, ⁸ and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us,” (Titus 2:7-8 ESV).

The church is to be engaged in multi-generational life. While there may be particular emphasis placed on certain age group ministries in any given week, the church must not exclude any age group from any other. All generations in the church must be involved with each other. Examples include men and women’s ministries, AWANA, youth groups, Sunday school and Adult Bible Fellowships.

The Apostle Paul focused on healthy church behavior involving typical people groups in the church. He gave special attention to age and gender. We studied the importance of older men, older women, younger women and younger men. Today, we examine the importance of godly pastors.

The Apostle Paul directed his attention to Titus in today’s text. Titus had responsibilities in the church. The phrase show yourself (παρεχόμενος; parechomenos/ σεαυτὸν; seauton) means to presently and personally offer and display something. This behavior was to be in all respects (πᾶς; pas) or in all things. Titus was to be a model (τύπον; typon) or an example before the church.

“Titus had a special obligation to exemplify the moral and spiritual qualities about which he was to admonish others (1 Cor. 4:16; 11:1; Phil. 3:17; 2 Thess. 3:8–9; 1 Tim. 4:12; Heb. 13:7),” explains Dr. John MacArthur. .

All congregations have spoken, and unspoken expectations, of their pastors. Most of these expectancies are biblical. Some of them are not. Often, the pastor discovers that he has unknowingly failed to meet certain expectations that went beyond his explicit job description. The failure to meet these ‘tacit norms” may result in his suspension and even termination.

What biblical aspirations should a pastor, and congregation, expect to be fulfilled? Paul provided a list.

First, a pastor is to be model of good works (καλός kalos/ ἔργον; ergon).  He is to perform honorable labor.

Second, in his teaching he is to show integrity. The pastor’s doctrine (διδασκαλία; didaskalia) is to avoid corruption (ἀφθορία; aphthoria). It is be sound, incorruptible and untainted by anything false (ἀφθαρσία; aphtharsia). It is to be sincere.

Third, he is to possess dignity (σεμνότητα; semnotēta). He is to display dignified behavior. This refers to gracious and respectable actions.

Fourth, a pastor must have sound speech (λόγος; logos/ ὑγιής; hygiēs). He has nothing evil to say in his daily conversations (Eph. 4:31; Col. 3:16–17; 4:6). This is so that he will not be condemned (ἀκατάγνωστος; akatagnōstos) or rebuked for anything he says.

Sound speech will also put a pastor’s opponents to shame (ἐντρέπω; entrepō). They will be embarrassed in any accusations they make against a pastor because they are proven groundless.

Even if a pastor embodies these qualities, people will still lie about him and accuse him of sin and wrongdoing. Tragic, but true. In those circumstances, the pastor must remain resolute to do what is right and in keeping with God’s call to ministry and godliness.

“Since Titus, though not as young as Timothy (see p. 38), must probably still be reckoned among the “young(er) men,” it is logical that Paul urges him to be an example for the group mentioned in the preceding verse. Says Paul: showing yourself a model of noble deeds; in your teaching (showing) incorruptibility, dignity; (your) speech (being) sound, incensurable.”^[1]

“A similar admonition was addressed to Timothy. He also had been admonished to be the believers’ model (in speech, in conduct, in love, in faith, in purity). The word model, too, is exactly the same; hence, see on 1 Tim. 4:12 (cf. 2 Thess. 3:9; Phil. 3:17). Note the beautiful co-ordination: Titus must a. admonish the young(er) men (verse 6), and b. give them a good example (verses 7 and 8). Precept and example must go hand in hand. Precept alone will never do, for often “Example draws where Precept fails.” The young(er) men of the various congregations entrusted to the care of Titus must be able to see in their leader what noble deeds really are. Note the constant emphasis in the Pastorals on these noble deeds or good works. May this not be considered a reaction, on the part of Paul, to the misrepresentation and abuse of his doctrine of “salvation by grace”?^[2]

Pray that you will be an encouragement to your pastor. Pray that your pastor will take seriously these biblical expectations for life and ministry.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 366.

^[2] Ibid., 366–367.

^“Likewise, urge the younger men to be self-controlled,” (Titus 2:6 ESV).

The church is to be engaged in multi-generational life. While there may be particular emphasis placed on certain age group ministries in any given week, the church must not exclude any age group from any other. All generations in the church must be involved with each other. Examples include men and women’s ministries, AWANA, youth groups, Sunday school and Adult Bible Fellowships.

The Apostle Paul focused on healthy church behavior involving typical people groups in the church. He gave special attention to age and gender. We studied the importance of older men, older women, and younger women. Today, we examine the importance of younger men.

The phrase younger men refer to those who are twelve and older in age. Paul instructed Titus that those in this category should fulfill their God-given expectations.

The Scriptures has much to say about young men. Here is a sampling.

1 Timothy 4:12 – “Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe.”

Proverbs 7:1- “My son, keep my words and treasure my commandments within you.”

Psalm 119:9 – “How can a young man keep his way pure? By keeping it according to Your word.”

2 Timothy 2:22 – “Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart.”

The Apostle Paul wanted Titus to have an active ministry to younger men. He instructed him to urge (παρακάλει; parakalei) younger men to be something. The word urge is a present, active imperative verb. Titus was to command these men to be self-controlled.

Self-control (σωφρονεῖν; sōphronein) means to be sober-minded or seriously minded. This is a present, active infinitive verb. This discipline of character is to be a consistent part of the young man’s life.

Of all the things the Apostle Paul could have said to Titus about younger men, he emphasized their need for self-control. Why?

“Self-mastery in the Christian sense has an element of humility lacking in the Greek moralists. It (self-control) is, in fact, an essentially religious conception in the New Testament,” explains commentator Donald Guthrie.

“Young men receive only one word of exhortation: “Encourage the young men to be self-controlled” (v 6). But that does cover the temptations young men face! Lust, ambition, impatience—all require a response of self-control,” states commentator Tim Chester.

“Undoubtedly, the key to wise and holy living has to do with the fruit of the Spirit known as self-control (Gal. 5:22–23). This is what Paul urges for younger men in today’s passage (Titus 2:6–7), probably because a lack of restraint typified Cretan society and is likewise all too common for young men in our own day. The self-control the apostle commends is not some kind of asceticism that refuses to partake in the good things God has created (1:15). Instead, Paul would have us enjoy the created order in a way that never allows us to become enslaved to it (1 Cor. 6:12). Even though Paul is addressing young men, this principle is of course directly applicable to us all and has been given to all people in the church (Titus 2:2–5),” explains Dr. R. C. Sproul.

Pray for the young men in your family and church family. Pray that they would be men of self-control in a culture which encourages wild abandon.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!