His Word Today

¹⁵ To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. ¹⁶ They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work.” (Titus 1:15–16 (ESV)

Biblical scholars are unsure regarding what Jewish myths and the commands of peoples who turn away from the truth occurred among the Cretan churches. Whatever, or whoever, these false teachings and false teachers were, the Apostle Paul commanded Titus to rebuke them sharply so they would become sound in the true faith in Christ (Titus 1:13-14).

What scholars are in agreement is the controversy facing Titus were legalistic, man-made laws regarding holiness and righteous living. Apparently, the false teachers sought to prohibit the use of certain things God permitted believers in Christ to freely use.

This is what legalists always seek to do in the church. They endeavor to either impose their will in place of God’s will or be the only discerners of the Lord’s will. Either way, it is about exerting total control over God’s people. The issues may involve clothing, abstaining from certain foods or beverages, entertainment, education, or any assortment of other issues. The believer in Christ must immediately comply with the false teacher’s demands, or be condemned and ostracized by the believing community.

Paul addressed this same issue in his first epistle to Timothy. The apostle wrote, “Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, ² through the insincerity of liars whose consciences are seared, ³ who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. ⁴ For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, ⁵ for it is made holy by the word of God and prayer.” (1 Timothy 4:1–5 (ESV)

In writing to Titus, Paul stated, “To the pure, all things are pure.” To be pure (καθαρὰ; kathara) means to be ritually clean and innocent before God. This primarily pertained to Old Testament dietary laws. Paul applied it to moral and spiritual purity.

“Whether or not the false teachers tried to justify their legalism through an appeal to the old covenant law or to Jewish legends, they did not understand that with the coming of Christ, the distinction between clean and unclean foods had been abolished. By His work, Jesus made all foods clean (Mark 7:1–23), and every person who has had his conscience purified through faith in Christ and the renewal of the Holy Spirit comes to learn that all things are pure (Titus 1:15) and that nothing God has created “is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer” (1 Tim. 4:4–5),” explains Dr. R. C. Sproul.

“Ritual purity is no longer a concern for those in Christ Jesus, for the kingdom of God has been inaugurated, and this kingdom “is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit” (Rom. 14:17).”

However, “to the defiled and unbelieving, nothing is pure.” The word defiled (μεμιαμμένοις; memiammenois) refers to those individuals who are morally contaminated. This moral defilement began in their past and continues in their present. Such defilement revealed these individuals as unbelievers who had not trusted Christ alone as their Savior and Lord.

Paul stated false teachers profess to know God but deny Him by their behavior. To profess (ὁμολογοῦσιν; homologousin) means to presently, actively and collectively declare to be a believer in Christ. However, such talk is cheap because it is contradicted by the individual’s behavior and actions. Such inconsistency between one’s speech and lifestyle actually denies (ἀρνοῦνται; arnountai) or disowns Christ.

Such contradiction reveals false teachers to be “detestable, disobedient, unfit for any good work.” Detestable (βδελυκτοὶ; bdelyktoi) means to be abominable and abhorrent. To be disobedient (ἀπειθεῖς; apeitheis) is to reject authority. To be unfit (ἀδόκιμοι; adokimoi) means to be valueless and worth nothing.

“The “commands” of verse 14, especially in light of the Jewish and possibly Gnostic influences, undoubtedly included ascetic rules about eating, drinking, and purification (cf. Col. 2:20–23; 1 Tim. 4:1–5). Paul set the matter straight by reminding his readers of the Lord’s teaching that purification is largely a matter of the internal rather than the external (cf. Mark 7:15; Luke 11:39–41). Nothing outside can corrupt one who is internally pure; but someone who is internally impure corrupts all he touches. The problem with the false teachers was that on the inside, in their minds and consciences, they were impure. As a result, even though they claimed to know and follow God, their corrupt actions belied their true natures (cf. 1 John 2:4). Their impure interiors thus rendered them externally detestable (lit., “abominable”) to God, disobedient (cf. Titus 1:10), and unfit (adokimoi, “disapproved”; cf. 1 Cor. 9:27) for doing anything good (cf. 2 Tim. 3:17). Once again Paul connected theological error with moral deficiency”.^[1]

One commentator writes, “Unrepentant legalists focus on matters indifferent because their hearts have not been changed to heed the Spirit’s warnings. Yet we must beware the tendency toward legalism that exists in us all and daily remind ourselves of the freedom Christ has purchased with His own blood.”   

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] A. Duane Litfin, “Titus,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 763.

¹² “One of the Cretans, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” ¹³ This testimony is true. Therefore, rebuke them sharply, that they may be sound in the faith, ¹⁴ not devoting themselves to Jewish myths and the commands of people who turn away from the truth.” (Titus 1:12–14 (ESV)

“All truth is God’s truth.”  This phrase commonly means every piece of genuine knowledge, whether discovered through Scripture, nature, science, history, or any other realm of inquiry, ultimately comes from the same divine Author; God. The concept finds its roots in the understanding the Lord is the creator of all things. Therefore, the origin of all truth is God because He is the embodiment of truth (cf. John 14:6). Nothing legitimately true stands outside His sovereignty and providence.

The Apostle Paul likely quoted from Epimenides, a Cretan philosopher and poet. He stated, “Cretans are always liars, evil beasts, lazy gluttons.”  When Paul wrote “this testimony is true” he was referring to accurately evaluating the character of the false teachers (Titus 1:10-11).

“The saying Paul quotes here has been attributed to several sources, the earliest being the sixth-century b.c. teacher Epimenides of Knossos in Crete. (The real source may more likely be Hesiod by way of the third-century b.c. Callimachus’s Hymn to Zeus; Crete claimed to possess both the birthplace and grave of Zeus. But that the words were often attributed to a Cretan in Paul’s day is sufficient for him to make the point for Titus. Paul is clearly not citing his own view, because he would not consider a liar to be a true prophet. Greek logicians played with the claim by a Cretan that all Cretans were liars: if he had told the truth, he was lying; but if he was lying, then they reasoned that all Cretans told the truth—reasonable, except that this Cretan had not!).”^[1]

“By Paul’s time Epimenides was reputed to have been a traveling wonderworker, teacher and prophet; as usual in Greek thought, the line between poetic and prophetic inspiration could be thin. Although the saying seems to have become proverbial (one commentator declares that “to cretize” became slang for “to lie”), it is possible that Paul knew either the works of Epimenides or, perhaps more likely, an anthology containing sayings attributed to him (see comment on Acts 17:27–29). Crete also had a bad reputation for arrogance, treachery and greed. “Gluttony” was associated with love of pleasure as opposed to love of knowledge; see comment on Philippians 3:19.”^[2]

Paul wrote to sharply rebuke the false teachers who were plaguing the church (Titus 1:10-11). To rebuke (ἔλεγχε; elenche) means to expose and correct someone. In this context, the verb is a present active imperative. Paul told Titus to expose and correct the Cretan false teachers and to do so presently, actively and obediently. Paul commanded Titus do so sharply (ἀποτόμως; elenche) or severely and harshly.  

The reason for the apostle’s stern command to sharply rebuke the false teachers was so they would become sound in the faith. The phrase they may be sound (ὑγιαίνωσιν; hygiainosin) is a present active subjunctive plural verb. Paul’s desire was in the future the false teachers would become healthy and accurate in the Christian faith. Their doctrinal health and accuracy would evidence itself by they not devoting themselves to Jewish myths and the commands of people who turn away from the truth.”

“How the congregations reacted to Paul’s forthright use of this quotation is not known, but they certainly could not have missed his point: This testimony is true. The false teachers fit the Cretan stereotype. Thus, their negative influence must be remedied, if at all possible, by salvaging the false teachers themselves. Titus was to rebuke them sharply, so that they will be sound (“healthy”; cf. 1 Tim. 1:10; 6:3–4) in the faith. The ultimate goal of discipline should be to recover the one who is in error (Gal. 6:1; 2 Thes. 3:14–15). In the present case Paul hoped that Titus’ severe rebuke would be enough to bring the errorists around so that they would cease paying attention to Jewish myths and to the commands of those who reject the truth.”^[3]

Matthew Henry writes, “There must in reproving be a distinguishing between sins and sins; some are more gross and heinous in their nature: and between sinners and sinners; some are of a more tender and tractable temperament, apter to be influenced by gentleness; others are more hardy and stubborn, and need more cutting language.”

“The church must be on guard against the culture transforming it, for it is distinct from culture and must remain so. People should be able to see in our love for one another something they have never seen before, not attitudes and actions that conform to the worst of the society around us. As we read Scripture and hear the Word of God preached, may we seek to fulfill the challenge to be Christlike both in His church and in the world,” comments Dr. R. C. Sproul.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Tt 1:12.

^[2] Ibid., Tt 1:12.

^[3] A. Duane Litfin, “Titus,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 763.

¹⁰ “For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party. ¹¹ They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach.” (Titus 1:10–11 (ESV)

We know what false teachers do. We should know who they are. They are insubordinate, empty talkers and deceivers, The only way believers in Christ are able to discern who are false teachers is by knowing sound doctrine. It is by knowing the Gospel.  

The United States Bureau of Engraving and Printing designs and produces Federal Reserve Notes to include a number of security features. Counterfeiters can sometimes duplicate one or two of these unique characteristics but rarely all of them. United States Treasury agents are trained to know the characteristics of each numerical note. Therefore, by knowing the original they can identify the counterfeit.  

Such it is with perceiving false teachers and false doctrine. If believers in Christ are so familiar with God’s Word, they will know when someone is teaching error.

When such error is perceived and understood, what is to be done?  What should a pastor, elder and overseer do? The Apostle Paul’s directive to Titus is clear and concise. False teachers must be silenced.

The phrase must be silenced (δεῖ ἐπιστομίζειν; dei epistomizein) contains two present active verbs. The word “must” is what is necessary. In other words, the subsequent action must be and ought to be done. The subsequent action “be silenced” is to keep someone from speaking. Literally, it means to stop the mouth.

“In telling Titus what should be done with such people, Paul uses a rare verb which has as its primary meaning “to stop the mouth by means of a bridle, muzzle, or gag.” The deceivers, then, must not be tolerated but be silenced, and this should be done by Titus and by the elders, as the context would seem to indicate (verses 5–9).^[1]

“Just how this silencing should be done is not indicated in the present passage. See, however, on 1 Tim. 1:3, 4; 1:20; 4:7; 2 Tim. 2:16, 21, 23; 4:2; Titus 1:13b; 3:10. At first the errorist should be tenderly admonished so that he may be won for the truth. If he refuses, he must be sharply reprimanded and told to desist. The person who persists in his evil ways must be shunned by the church and disciplined. The supreme measure, excommunication, may have to be employed in order to safeguard the church and in order to bring the sinner to repentance. In the church of God there is no such thing as “freedom of misleading speech.” Reason: it would be too dangerous.”^[2]

Paul provided the answer as to why such drastic action of silencing a false teacher must be done. The apostle wrote, “since they are upsetting whole families by teaching for shameful gain what they ought not to teach.”

First, false teachers were upsetting whole families. The word upsetting (ἀνατρέπουσιν; anatrepousin) means to presently and actively upset others in what they truly believe from God’s Word. False teachers seek to overturn and destroy a believer’s true faith in Christ.

Second, they teach for shameful gain. This means disgraceful profit. Many a televangelist falls into this category. They prey upon the naiveté and seek to steal hard earned dollars from hard working families.

Third, they teach what they ought not to teach. This means to teach what is not necessary or true. Their teaching is not in accordance with sound doctrine (Titus 1:9).

“The teachers of false doctrine “upset (cf. John 1:15) entire families,” causing them to wander away from the truth (see 2 Tim. 3:6). They do this by teaching “what is not proper,” that is, “Jewish myths and injunctions of men” (see on verse 14). And their purpose is to acquire shameful profit, profit that is shameful because the men who are after it are anxious to enrich themselves even at the expense of the downfall of others. They are utterly selfish, aiming at nothing but money and prestige. (Cf. 1 Tim. 3:3, 8; 6:5; Titus 1:7; 1 Thess. 2:9.).” ^[3]   

“As is often the case with false teachers, the ones on Crete were motivated by a lust for money, not the glory of God, “teaching for shameful gain what they ought not to teach” (v. 11). Citizens of Crete were well-known in the ancient world for their greed, and so the preachers of error were guilty of absorbing Cretan morals instead of having their lives transformed by renewing their minds according to apostolic doctrine (Rom. 12:1–2),” explains Dr. R. C. Sproul.

“The presence of “teachers” who rebel against the Word of God is the reason why our Lord has ordained elders to provide correction and guidance to the church. Elders therefore, John Calvin says, must “be on the watch, so as not to give silent permission to wicked and dangerous doctrines to make gradual progress, or to allow wicked men an opportunity of spreading them.”

All believers in Christ are to be on guard against false teachers, May the Lord’s truth and grace be found here.

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), 351.

^[2] Ibid., 351.

^[3] Ibid., 351.

“For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party.” (Titus 1:10 (ESV)

The Apostle Paul instructed Titus to appoint elders/overseers in all the churches on the Island of Crete (Titus 1:5). They were to be men of godly character (1:6-8). They were also to be men of Scripture. This was so they would give instruction in sound doctrine and also rebuke those who contradicted it (1:9).

Who would dare to contradict the Word of God? Of the many terms found in Scripture, the phrase false teacher summarizes these who oppose God’s Word. What was the character of these individuals? Paul provided a brief list which sharply is in contrast to the character of godly elders.

First, false teachers are insubordinate (ἀνυπότακτοι; anypotaktai). They are rebellious and disobedient. They lack self-control and are not Spirit controlled. They have no fear of God or man.

Second, they are empty talkers (ματαιολόγοι; mataiologoi). They idly speak of what they do not know. It is conversation which is both foolish and stupid.

Thirdly, they are deceivers (φρεναπάται; phrenapatai). They are individuals who mislead others from the truth. They deceive but are also self-deceiving. They believe the lies they tell never realizing they speak lies. Paul pointed out many of these deceivers were Jews.

“These men are present here in Crete in alarming numbers (“many insubordinate men”; contrast the “certain individuals” in 1 Tim. 1:3). This may have been due to the fact that their peculiar faults were in line with the Cretan national character and that they were under the strong influence of Jewish rabbis (outsiders, verses 14b–16). They are insubordinate; that is disobedient to the Word of God. Also, they are futile talkers, achieving no useful purpose, with their fictitious tales about Adam, Moses, Elijah, etc., and with their legalistic hair-splitting (cf. 1 Tim. 1:6); yet deceiving the minds (see M.M., p. 675) of the weak. Especially “those of the circumcision-party,” that is, Jewish church-members (cf. Acts 10:45; Gal. 2:12), belong to the class of futile talkers and mind-deceivers. They probably regarded their circumcision as a mark of superior excellence, entitling them to be heard and looked up to by others.” ^[1]

“Having mentioned those who oppose the truth, Paul then described them for Titus and offered advice on how to handle them. He noted their three most prominent characteristics: they are rebellious (cf. Jude 8), mere talkers, and deceivers. All three characteristics were also present in Timothy’s opponents in Ephesus (cf. 1 Tim. 1:3–11; 6:3–10; 2 Tim. 2:14–18); but in Crete, Titus faced a Jewish element (the circumcision group, cf. Acts 11:2; Gal. 2:12) in whom these characteristics stood out prominently.” ^[2]

False teachers are not only outside he church, but also within the church (Acts 20:18-35; I John 4:1-6; Jude 3-4). This latter reality makes these individuals especially dangerous.

“Certainly, the need for elders to hold firm to apostolic doctrine is a permanent requirement for the office, and this need is particularly strong when false teachers arise to threaten the peace and purity of the church. This was the case in first-century Crete where its young churches were in desperate need of godly, biblically literate men to stem the tide of error that was beginning to rise,” states Dr. R. C. Sproul.

“We know this to be the case from Titus 1:10–11 wherein Paul gives the presence of “insubordinate, empty talkers, and deceivers” as one of the reasons for appointing theologically grounded pastors and teachers (v. 9). It is difficult to identify precisely the erroneous creeds circulating in Crete, but as is the case with the letters to Timothy, there are certain clues as to the falsehoods being taught there. Apparently, they had a particularly Jewish cast to them because the apostle names the “circumcision party” as being especially responsible for the upheaval there (v. 10).”

“Unlike the situation Paul addressed in his letter to the Galatians (Gal. 6:12–13), this does not necessarily mean they wanted to impose circumcision upon the Cretan believers; in fact, most commentators believe the practice of circumcision itself was not an issue. But it is clear that the teachers causing difficulties in Crete were either Jewish Christians or Gentiles enthralled with certain “Jewish myths” (Titus 1:14),” concludes Dr. Sproul.

Pray for the elders of your church to hold firm to the Word of God and oppose false teaching and teachers wherever they may be found.

May the Lord’s truth and grace be found here.

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), 350–351.

^[2] A. Duane Litfin, “Titus,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 763.

“He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.” (Titus 1:9 (ESV)

Evangelicals were once known for their commitment to biblical doctrine and theology. However, today evangelical protestants are known more for their methodology of ministry.  Preaching biblical truth has become secondary in many pulpits and replaced by a pastor’s, or a congregation’s, insistence to be relevant.

The following article is by Dr. Richard Mayhue. Dr. Mayhue is the Executive VP and Dean and Professor of Theology and Pastoral Ministries of The Master’s Seminary. 

An irresistible urge for a focus in the pulpit on the relevant seemingly exists, with a resultant inattention to God’s revelation. Siegfried Meuer alerted Christians in the 1960s to the same “contemporary danger.” He likened the direction of his day to the earlier trends of Harry Emerson Fosdick, who wrote in the twenties, “The sermon is uninteresting because it has no connection with the real interests of the people.… The sermon must tackle a real problem.” Meuer noted that Fosdick opened the floodgate for philosophy and psychology to inundate the modern pulpit with unbelief.

Fosdick’s philosophy sounds alarmingly similar to the advice given in a recent publication on relevant contemporary preaching: Unchurched people today are the ultimate consumers. We may not like it, but for every sermon we preach, they’re asking, “Am I interested in that subject or not?” If they aren’t, it doesn’t matter how effective our delivery is; their minds will check out.

The implied conclusion is that pastors must preach what people want to hear rather than what God wants proclaimed. Such counsel sounds the alarm of 2 Tim. 4:3, which warns: “For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires.”

What is the necessary response? We assert that it is to rediscover and reaffirm expository preaching for the coming generation of preachers facing all the spiritual opportunities and satanic obstacles of a new millennium. We agree with Walter Kaiser’s appraisal: “Regardless of what new directives and emphases are periodically offered, that which is needed above everything else to make the Church more viable, authentic, and effective, is a new declaration of the Scriptures with a new purpose, passion, and power.^[1]

When warnings about a drift away from biblical preaching sound, the only reasonable response is a return to the scriptural roots of preaching to reaffirm its essential nature. In a reexamination of the heritage of biblical proclamation, two elements emerge: the mandates to preach and the manner of preaching.

Mandates to Preach

The Gospels, Acts, the Epistles, and Revelation provide many examples and exhortations to preach the truth in fulfillment of God’s will. As a reminder of the apostolic legacy and a reaffirmation of the scriptural authority for Bible-based preaching, five significant mandates are representative of the larger number of passages.

Matt. 28:19–20—“Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”

1 Tim. 4:13—“Until I come, give attention to the public reading of Scripture, to exhortation and teaching.”

2 Tim. 2:2—“And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also.”

2 Tim. 4:2—“Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.”

Titus 2:1—“But as for you, speak the things which are fitting for sound doctrine.”^[2]

Manner of Preaching

In his discussion of κηρύσσω (kēryssō, meaning “I preach,” or “I proclaim”), Friedrich notes at least thirty-three different verbs employed by New Testament writers to portray the richness of biblical preaching. In the following discussion, the four most prominent of these are examined briefly.

Kēryssō sees general use throughout the Gospels, Acts, and the Epistles. John the Baptist (Matt. 3:1), Jesus (Matt. 4:17), and Paul (Acts 28:31) all engaged in the action of preaching as indicated by this verb. To Timothy, Paul commended this same activity, telling him to preach the Word (2 Tim. 4:2).

Εύαγγελίζω (euaggelizō, meaning “I preach the gospel”) is practically interchangeable with kēryssō (Luke 8:1; Acts 8:4–5). Paul and Barnabas preached the good news of the Word of the Lord (Acts 15:35).

Μαρτυρέω (martyreō, meaning “I testify,” or “I bear witness”) is a legal term picturing the communication of truth from one who has a first-hand knowledge. John the Baptist bore witness to the Light (John 1:7–8), and John the apostle testified to the Word of God (Rev. 1:2).

Διδάσκω (didaskō, meaning “I teach”) focuses on the purpose and content of the message transmitted, without excluding elements of the three previous verbs. As part of the Great Commission, Jesus commanded His disciples to teach (Matt. 28:20). Paul recommended teaching to Timothy (1 Tim. 6:2 and 2 Tim. 2:2). Teaching is sometimes associated with kēryssō (Matt. 11:1) and euaggelizō (Acts 5:42). The content of what is taught focuses on the way of God (Matt. 22:16) and the Word of God (Acts 18:11).^[3]

The commitment to preaching and teaching the Word of God is not optional. Rather, it is mandatory for and elder/overseer to follow God’s call in leading a church.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Richard L. Mayhue, “Rediscovering Expository Preaching,” in Rediscovering Expository Preaching (Dallas: Word Publishing, 1992), 6–7.

^[2] Ibid.,7.

^[3] Ibid.,8.

“He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.” (Titus 1:9 (ESV)

The following essay by Dr. Tom Ascol. This essay appeared in the September 2009 issue of Tabletalk Magazine. Dr. Ascol entitled his article Pastor – Theologians.

Christ intends for His churches to be led by men who meet certain qualifications. In his letters to Timothy and Titus, the apostle Paul writes very plainly about what the elders of a church must be. The main concern is character.

They must be men whose lives are exemplary in holiness.

In addition to this, however, men who would shepherd God’s flock must also be doctrinally sound. They must believe truth sincerely and be able to teach it clearly. In the first chapter of Titus, after highlighting the moral qualifications that every elder is to possess, Paul makes this point in verse 9. An elder, he writes, “must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.”

Churches are to be served by pastors who are sound theologians. That idea strikes many as strange today because the last one hundred years have witnessed a separation of those two roles. Pastors belong in churches while theologians, we have been led to believe, belong in universities and seminaries.

Paul’s instruction to Titus, however, forces us to admit that every pastor is called to be a theologian. The truth that God has revealed in His Word is to be explored, understood, believed, taught, and defended. That describes the work of a theologian, and pastoral ministry cannot be effectively carried out by a man who does not engage in this kind of effort.

Churches are to be governed by the Word of God. Those men who bear the responsibility to lead a church have no alternative but to be well grounded in Scripture.

A pastor must be firm in his grasp of the Word “as taught,” or, more literally, “according to the teaching.” Paul is referring to what by that time had become a recognized body of doctrinal teaching. Before a man can be qualified to serve in the role of pastor in a church he must “hold firm” to the doctrines of God’s Word. That is, he must understand these doctrines and believe them. Neither superficial thinking about nor half-hearted commitment to the teachings of Scripture will suffice for the man who would be a pastor in the church of Jesus Christ. This means that pastors are to be men who give themselves to diligent study and who constantly cultivate humble faith.

Paul mentions two reasons why a pastor must be a careful theologian. The first has to do with his responsibility to nurture and care for the flock that he serves. Shepherds must feed their sheep and the only diet that God has prescribed for His people is His Word (Heb. 5:12–14; 1 Peter 2:2). An overseer in the church must be “able to teach” (1 Tim. 3:2) because it is through the ministry of the Word that believers are nourished. As David Wells rightly suggests, a pastor is a truth-broker whose primary responsibility is to study, proclaim, and apply God’s Word so that “moral character is formed and Christian wisdom results” in the people of God. This is the first reason a pastor must be a theologian — so that he can “give instruction in sound doctrine.”

But a pastor must not only teach God’s people, he must also defend them. He must affirm truth and refute error, both of which require discernment born of careful study. The church of Jesus Christ has always been plagued with people who “contradict” sound doctrine. It is the job of pastors to rebuke such persons so that their error does not spread like gangrene through the church (2 Tim. 2:15–18).

The pastor must be “well instructed,” Calvin writes, “in the knowledge of sound doctrine; the second is, that, with unwavering firmness of courage…and the third is, that he make his manner of teaching tend
to edification.”

The greatest theologians in the history of the church have been faithful pastors. And the greatest pastors in the history of the church have been careful theologians. Obviously, the names appearing on both lists (with rare exceptions) are the same.

Augustine, Luther, Calvin, Gill, Edwards, Fuller, Spurgeon, and Lloyd-Jones were pastor-theologians. They were men who took the apostolic qualifications for elders seriously and, in fulfillment of their calling to shepherd God’s people, faithfully gave themselves to the work of theology.

J.I. Packer has wisely noted, “To be a good expositor…one must first be a good theologian. Theology…is what God has put into the texts of Scripture, and theology is what preachers must draw out of them.”

If we hope to see renewed spiritual vitality come to our churches, then we must insist that those who serve as pastors recognize that inherent in their calling is the responsibility to be sound theologians. Only then will God’s people be properly instructed in the way of Christ and effectively protected against the errors and heresies that corrode spiritual health.

May the Lord’s truth and grace be found here.

Soli deo Gloria!