The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. An elder must be blameless, the husband of one wife, with faithful children who cannot be charged with dissipation or rebellion. For the overseer must be blameless as one entrusted with God’s work, not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. He must hold firmly to the faithful message as it has been taught, so that he will be able to give exhortation in such healthy teaching and correct those who speak against it.

Titus 1:5-9 (NET)

What are the essential qualities of church elders, and therefore the spiritually mature? In Titus 1:5, Paul says, “The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.” Apparently, at some point, after Paul was released from his first imprisonment in Rome, he went with Titus to Crete to encourage believers and share the gospel with the lost. Since there were many Cretans who heard the gospel at Pentecost (Acts 2:11), it is believed they eventually returned to Crete, shared the gospel with others, and planted churches. Paul and Titus stopped there to strengthen them. It was typically Paul’s custom to set up elders in the churches he ministered to as seen in the book of Acts (14:23), but for some reason, he was not able to at Crete and therefore commissioned Titus to do it. When Paul said he left Titus in Crete to “set in order” the remaining matters, the phrase is a medical term used for resetting a broken bone.¹ There were things wrong in Crete, and it was Titus’ job to fix them, including selecting elders in all the cities with churches. This would have been a heavy job since there were around 100 cities in Crete.² Probably not all of them had churches, but no doubt, the believers there hoped to eventually plant churches in all of them.

In verses 6-9, Paul gives the qualifications of elders, which are important to understand not only to pick good leaders but also because they are qualities of spiritually mature people in general. The qualifications of elders/pastors are not a seminary degree and great leadership ability, they are primarily character traits. This is important to hear because when God looks for somebody to use greatly, he calls people with character. In some sense, our character sets the ceiling on how much God can use us. In speaking about the selection of David as Israel’s future king, Samuel said: “the LORD has sought out a man after his own heart” (1 Sam 13:14 NIV). Likewise, 2 Chronicles 16:9 (NIV) says, “For the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to him.” When God looks for a spiritual leader, he finds someone with the right heart—the right character.

Before we consider the qualifications of an elder, we must first consider what an elder is. In Titus 1:5 and verse 7, Paul uses the terms “elder” and “overseer” (bishop) interchangeably. In some denominations, elders, pastors, and bishops have different roles. Bishops oversee pastors in a region or a city, and pastors oversee elders at a church (or vice versa). However, in Scripture, these titles refer to the same position. The titles are not only used interchangeably in Titus 1:5 and 7, but also in 1 Peter 5:1-2 (NIV 1984), where all three terms are used:

To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed: Be shepherds of God's flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve;

The same is true of Acts 20:17 and verse 28 where Paul addressed the Ephesian leaders as elders and overseers and used the verb form of shepherd (pastor).

Why are these three titles used for the same office?

Essentially, they represent different qualities and roles of these leaders. “Elder” represents the spiritual maturity and wisdom of these leaders. “Pastor” is a shepherding term referring to how they care for people. “Bishop” or “overseer” refers to the oversight or rulership that comes with the office. The leadership in the early church was very simple—elders and deacons, of which the latter, Paul gives qualifications for in 1 Timothy 3:8-12. Elders should be spiritually mature people who shepherd the church.

What exactly is the elders’ job? In short:

They are to rule (1 Tim. 5:17), to preach and teach (1 Tim. 5:17), to pray for the sick (James 5:14), to care for the church (1 Peter 5:1–2), to be examples for others to follow (1 Peter 5:1–2), to set church policy (Acts 15:22ff.), and to ordain other leaders (1 Tim. 4:14).³

Considering the essential qualities of an elder, it should give us wisdom as we select or are involved in the selection of future pastors/elders. But, it also should challenge us to grow spiritually. These are qualities of any spiritually mature believer. Often when single women are seeking a mate, they are sent to this passage to consider qualities of an ideal husband. But most importantly, these are qualities of people that God often chooses to use for his kingdom—whether male or female.

As we go through the qualities of an elder, we must consider whether these qualities are in us and be challenged to grow in them. We will consider the gender qualifications of elders, the overarching qualification of being blameless, and their family, personal, and teaching qualifications.

Big Question: What are the essential qualities of an elder and how can we apply this to our church and our personal lives?

Gender Qualifications Of Elders

There is great controversy in the church over the gender qualifications elders. Paul teaches that the elders must be male. How do we see this? First, it is seen by the word “elder,” which literally means an “old man.”⁴ For ancient Jews, they typically had a group of mature males who led their communities, cities, and towns. Therefore, the Cretan Jews would have been very familiar with this concept, even though it was now being applied to the New Testament church. Also, Paul uses male terminology throughout his list. In verse 7, Paul says the elder must be the “husband of one wife.” Then, in verses 8-9, Paul says, “he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. He must hold firmly to the faithful message…”

Though this seems straightforward, many believe that Paul’s teaching in this passage is cultural or specific to the congregation of Crete. For example, in 1 Corinthians 11:1-16, Paul teaches that women should wear head-coverings in the church. Most believe that passage is cultural, and that the primary truth relayed to our context is that women should respect their husbands. In that context, by removing their head-coverings to pray and worship, the wives would be dishonoring their husbands. Therefore, the enduring truth is wives should respect their husbands as their authorities, which is what Scripture teaches in many other passages (cf. Eph 5:22-23, Col 3:18). Some believe the male pronouns used in Titus 1:6-9 are cultural as well, or specific to that congregation, and therefore should not be applied universally to churches.

Interpretation Question: What are the Scriptural arguments for women being elders?

The view that elders/pastors can also be female is called the egalitarian position. Egalitarianism would state that men and women are equal and that there is no gender-specific roles for men and women that apply to our context in Scripture. Many would even say that is true in the home as well between husbands and wives; while others believe men should still be leaders in the home but not necessarily the church. Again, they would typically say Paul’s teaching in this passage and others similar to it are cultural or specific to the churches they were written to. They would point to passages like Galatians 3:28-29, which says, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female —for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s descendants, heirs according to the promise.” For them, since we are in Christ, gender roles have been abolished. And they would also point to other females that served in positions of leadership in Scripture, such as Deborah the prophet (Jdgs 4-5), Priscilla, the wife of Aquilla, who helped instruct Apollos (Acts 18:24-26), and Junia who some think was an apostle (Rom 16:7).

With that said, some (not all) take the egalitarian position because of a liberal view of Scripture. For them, instead of believing Scripture is without error in all that it teaches and that it is the believers’ rule of life in all areas, they often question Scripture’s teachings and reject it on certain points. Commonly, they would reject a literal interpretation of Scripture and take a more spiritual or figurative interpretation. For example, they might accept what the Bible teaches about salvation by faith alone but reject what it says about sexuality, homosexuality, male leadership, creation, miracles, and/or the resurrection, and take a more figurative view of those doctrines. Some might even reject the idea of Christ being the only way to salvation. They might be considered very similar to the Sadducees in Christ’s day. The Sadducees, though believing in the Jewish God and studying Scripture, often rejected a literal interpretation of it. This led to not believing in angels, demons, miracles, or even the resurrection. Likewise, some accept women as pastors and even homosexuals as pastors because of a liberal understanding of Scripture which commonly rejects literal interpretations of certain verses and doctrines.

Interpretation Question: What are the main arguments for only allowing males to hold the position of elder?

The position that believes only males can be pastors and that they should be the head of their wives is called complementarianism. This is the view that males and females are equal, but Scripture teaches gender-based roles in the home and the church. In these roles, they complement one another and glorify God. What are the arguments for this view?

• As mentioned, complementarians base their argument on Paul’s use of male terminology, including male pronouns, in the qualifications of elders in Titus 1:6-9 and in 1 Timothy 3:1-7.
• Complementarians base their argument on Paul’s forbidding women from teaching males and being in authority over them in the church.

First Timothy 2:12-13 says, “I do not allow a woman to teach or exercise authority over a man. She must remain quiet. For Adam was formed first and then Eve.” Similarly, 1 Corinthians 14:33-34 says, “…As in all the churches of the saints, the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says.” They would point out that Paul’s instructions were apparently not just for the specific churches in Crete, Ephesus (1 Timothy), or even just Corinth. Paul says it’s for “all the churches,” and not just a few select ones.

• Complementarians base their argument on God’s creation of Adam first before Eve in Genesis which demonstrates the desired order in their relationship.

For example, in 1 Timothy 2:12-13, when Paul says, “I do not allow a woman to teach or exercise authority over a man. She must remain quiet. For Adam was formed first and then Eve,” he does not make an argument unique to the Ephesian church or to that culture. He makes a creation argument—“For Adam was formed first and then Eve.” Paul argues that God’s creation of Eve after Adam demonstrates his leadership over her. Adam’s leadership is also demonstrated in the fact that he named his wife (Gen 2:23, 3:20), just like he previously named the animals at God’s prompting (Gen 2:19-20). God initially called for Adam to be the leader not only of his wife but creation. His leadership is also reflected in how the New Testament says it was his sin, not Eve’s, that led to all humans becoming sinners and being under God’s judgment (cf. Rom 5:12-19, 1 Cor 15:22, etc.).

• Complementarians base their argument on the continuation of Old Testament principles in considering public worship.

In 1 Corinthians 14:34, Paul says, “the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says.” When mentioning the “law,” he could be referring to the creation argument—that man was formed first—or more likely he is referring to the public worship of Israel. When God established the tabernacle and temple and requirements for the worship, the priests had to be male. They were the official leaders of Israel’s public worship. Even the Levites who maintained the tabernacle and temple and helped teach the Word needed to be male as well. This is probably what Paul is referring to with the “submission” of women according to the “law.”

• Complementarians base their argument on males and females being made in God’s image and symbolizing the equality, submission, and perfect love in the Trinity.

In 1 Corinthians 11:3, Paul says, “But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.” Since males and females are made in the image of God, they demonstrate aspects of God’s triune nature. In the Trinity, God the Father and God the Son are co-equal, but in their relationship, there is headship, as the Son submits to the Father. In a marriage, Paul compares the woman to Christ and the husband to God the Father—the husband is the head of the wife just as God is the head of Christ (1 Cor 11:3). The husband and wife are co-equal, but in their relationship is headship, as they are made in God’s image. This headship is also seen in the male leadership of the church. In the church, males and females are equal; however, all the members are called to submit to the designated male leadership of the church (cf. Heb 13:17). This equality and submission reflect the dynamics in the Trinity.

It should also be added that there is perfect love in the Trinity (1 John 4:8), and because of that, perfect love should be demonstrated in the home and church dynamics, along with submission and authority. These are true throughout society since people are made in God’s image. When love, submission, and authority break down, relationships and society in general break down.

Though I believe the complementarian arguments are stronger, including the fact that it has been the primary view held by the church historically, this issue should not be one that believers break fellowship over. This should be considered a charity doctrine since it does not affect the gospel and therefore one’s salvation. In love, there is room to agree to disagree. We are all working out our sanctification with fear and trembling (Phil 2:12-13), and we should be gentle with one another in that process, especially when it comes to secondary and tertiary issues of doctrine.

However, the structure of the church does seem to be another way in which we as humans reflect our Triune God. In the Trinity, there is perfect love, authority, and submission. Though the world scoffs at this, when we reflect our Triune God in the home and church, we honor and glorify him. Therefore, though the doctrine is difficult, it is beautiful because it reflects our God. (For a fuller treatment of this issue, check out the chapters on Elders in my book BTG Ecclesiology and Male and Female in BTG Anthropology which are available on Bible.org.)

Application Question: Which view is strongest to you regarding women serving as elders and why? Support your view with Scripture. How do humans made in God’s image reflect the Trinity’s love, submission, and authority, not only in the church and home but all society? Why is it important to maintain these Trinitarian aspects in society?

Overarching Qualification Of Elders—Being Blameless (V. 6, 7)

In verses 6 and 7, Paul says the elder must be “blameless,” which can also be translated as “above reproach” (ESV). This appears to be the overarching quality of an elder because it is first on the list, and it is repeated for emphasis. It’s also the first characteristic of an elder mentioned in 1 Timothy 3:1-7. All the other qualities given by Paul demonstrate how an elder should be blameless. “Blameless” literally means “nothing to take hold upon”⁵ and has the sense of “not chargeable with some offense.”⁶ It is not referring to being sinless, for nobody can be sinless. It means that there are no legitimate concerns about this man’s life that anyone can hold up and criticize.

Application Question: Why is it so important for the elder’s life to be above approach?

John MacArthur gives several reasons:

1. First, they are the special targets of Satan, and he will assault them with more severe temptation than others. Those on the front lines of the spiritual battle will bear the brunt of satanic opposition.
2. Second, their fall has a greater potential for harm. Satan knows that when a shepherd falls, the effect on the sheep is devastating (cf. 1 Tim 4:16).
3. Third, leaders’ greater knowledge of the truth, and accountability to live it, brings greater chastening when they sin (cf. Jam 3:1).
4. Fourth, elders’ sins are more hypocritical than others’ because they preach against the very sins they commit.⁷

Because of the seriousness of this position, in 1 Timothy 3:6, Paul says a novice or young believer should not be made an elder, lest he become prideful and experience the same punishment as the devil.

Again, being above reproach is not just a quality of an elder but also the spiritually mature in general. The spiritually mature seek to be above approach, even in areas where there is freedom. Where the spiritually immature only ask, “Is this OK?” or “Is this my right?”, the spiritually mature ask, “Will this be beneficial for me and others?” Often, they forsake their legitimate rights to not cause others to sin. Like Paul, they declare that they will not eat meat, drink wine, or do anything else if it causes a brother to stumble (Rom 14:21).

Are there any aspects of your life that the enemy or others can hold up and accuse you for? We must all seek to live above reproach because ultimately our lives either honor or dishonor Christ—they either gather to or push people away from him.

Application Question: Are there any areas in your life that the enemy can take hold of to accuse you or the church? If so, how can you get free in those areas? In general, how can we maintain a blameless life?

Family Qualifications Of Elders

Elders Must Be Faithful To Their Wives (V. 6)

Paul said that the elder must be “the husband of one wife.” There have been many interpretations of this throughout the centuries: Some think it means elders must be married; however, using the same logic, elders would need to have children as well, since it’s the stated next requirement (v. 6). In addition, this would disqualify Paul, Timothy, Jesus, and possibly even Titus. Others believe this forbids the practice of polygamy. Others think it disqualifies a divorced and/or remarried man.

However, most likely, it has nothing to do with one’s marital status at all. The phrase can be literally translated “a one-woman man.” It means, if he is married, he is faithful to his wife. If he is single, he doesn’t flirt with or lust after women. He is not a ladies’ man. David Guzik said, “This means that the Biblical leader is not a playboy, an adulterer, a flirt, and does not show romantic or sexual interest in other women, including the depictions or images of women in pornography.”⁸

No doubt, one of the reasons Paul lists this is because elders are so prone to stumble in this area. Elders minister to women, even as Christ did. Often this ministry happens when the women are most vulnerable. A man not walking in victory in this area will be prone to fall. The failure to be a one-woman man has probably put more men out of ministry than any other sin. It is, therefore, a very important concern.

In Proverbs, a father warns his son of the adulterous woman, saying:

Do not let your heart turn aside to her ways—do not wander into her pathways; for she has brought down many fatally wounded, and all those she has slain are many. Her house is the way to the grave, going down to the chambers of death.

Proverbs 7:25-27

Many are the victims brought down by sexual sin. Samson succumbed to sexual sin, and so did David and Solomon. In ministry, it is important to enlist those who are blameless in their relations with the opposite sex.

Again, this is not just for elders—this is true for all. It is a quality of spiritual maturity. Where a spiritually immature person might be known for being flirty and unwise with the opposite sex, the mature believer knows the dangers in this area. If they are courting, they are focused on that person and establish wise boundaries to protect them both from stumbling. If they are married, their eyes are only on their spouse, and they try to maintain appropriate boundaries with members of the opposite sex.

When God looks for a person to use for his ministry, he finds someone who is wise in their relations with the opposite sex. How are your relations with the opposite sex?

Application Question: What are good boundaries to maintain with members of the opposite sex (cf. 1 Tim 5:1-2)? How is God calling you to practice greater wisdom and restraint in your relations with the opposite sex?

Elders Must Have Faithful Children (V. 6)

Next, Paul says elders must have “faithful children who cannot be charged with dissipation or rebellion.” The word “faithful” can also be translated as “believing.” The elders’ children should be saved and not known for being unruly. If an elder cannot lead his children to Christ and help them grow in righteousness, how can he lead the church? This is essentially the same argument Paul made to Timothy about the qualifications of an elder. In 1 Timothy 3:5, Paul said, “But if someone does not know how to manage his own household, how will he care for the church of God?” Every person’s first ministry should be at home to their family (1 Tim 5:4, 8). In fact, if a person feels called to ministry but has disorder in his marriage and with his children, he should first focus on building a healthy home before pursuing ministry. This would protect many of our ministers from having homes that fall apart while serving vocationally in ministry. The fact that the terms PK and MK (pastors’ kids and missionary kids) have become synonymous with rebellion means that many in ministry should not be. If we don’t lead our family well, we should not be in leadership in the church.

With that said, there is some argument about whether Paul is referring to children at home, still under the supervision of the parents, or also outside of the home. The Greek term for “children” used generally refers to children at home, still under the parents’ authority.⁹ Certainly, how adult children turn out has something to do with our parenting, but parents should be held more responsible for children still in their home.

Application Question: Why is it so common for pastors’ kids and missionaries’ kids to be known for not believing in Christ and rebellion? What are some good parenting tips to help with raising faithful children who are not known for being unruly towards God and other authorities?

Personal Qualifications

In verse 7, Paul repeats the call for elders to be blameless for emphasis and then gives eleven personal qualifications, including five negative ones—"not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain”—and six positive ones in verse 8—"hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.” We’ll briefly consider these.

Elders Must Not Be Arrogant (V. 7)

“Not arrogant” can literally be translated as “not pleasing himself.”¹⁰ It refers to someone who is self-centered and only cares about himself. Because of this, he is harsh and critical of others. His pride leads to exalting himself and his views while putting down or ignoring others. However, Christ said true leadership is more concerned with others than themselves. In Luke 22:25-26, he said this to his disciples who were boasting about who the greatest was:

… The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ Not so with you; instead the one who is greatest among you must become like the youngest, and the leader like the one who serves.

Biblical leadership is servant leadership. Elders should not use their authority to rule and get others to do what they want but to serve. It’s a humble, selfless leadership instead of a prideful, selfish leadership. This should be true of us and how we minister to others, including our family, friends, and co-workers. In Philippians 2:3-5, Paul said this:

Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well. You should have the same attitude toward one another that Christ Jesus had,

Amen! This characteristic should be true of all of us. We should not be arrogant—focused on serving ourselves—but humble—focused on serving God and others, even as Christ was.

Application Question: How have you seen or experienced selfish, prideful, and controlling leadership in the church or other places? How does it negatively affect those under that leadership style? How is God calling you to grow in selfless, humble, and others-focused service?

Elders Must Not Be Prone To Anger (V. 7)

Paul says the elder must not be “prone to anger,” or it can be translated as “quick-tempered.” A quick-tempered person has a short-fuse and therefore is easily provoked. This is not referring to occasional outbursts, since we all have those, but a propensity to be angry with people, unforgiving, and to hold grudges. This person tends to speak and act without thinking which constantly hurts people.

It’s especially important for an elder to not be quick-tempered since those in ministry are prone to be criticized and spoken evil of. Even our Lord was criticized and hated. With Paul, the church he founded in Corinth challenged his apostleship. They criticized his physical appearance and his speaking. In 2 Corinthians 10:10, they said this about him, “His letters are weighty and forceful, but his physical presence is weak and his speech is of no account.” Most pastors experience constant criticism about their sermons and leadership decisions. However, if they absorb the evil done to them and respond in anger, it will push people away from God and the church, since the pastor is considered to speak for and represent God. In contrast, Romans 12:19-21 says:

Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.

In addition, 2 Timothy 2:24-26 (NIV) says:

And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.

Again, these are necessary qualities for elders but also for Christians in general. Are we known for having a temper—being a hothead and unforgiving? How do we respond when criticized, mistreated, or spoken evil of?

Application Question: Why is it important for elders to not be short-tempered? How is your battle with anger, especially when people harm you? How is God calling you to grow in handling your anger more correctly?

Elders Must Not Be Drunkards (V. 7)

Paul says that elders should not be “drunkards” or “given to wine” (KJV). The term has a literal sense of “sitting over wine,”¹¹ and refers to a person who is always having a drink. Obviously, Scripture does not forbid drinking alcohol. Christ drank wine. The early church used it during the Lord’s Supper (cf. 1 Cor 11:20-21). However, Scripture does caution us about drinking, especially for leaders, and forbids drunkenness. Proverbs 20:1 says, “Wine is a mocker and strong drink is a brawler; whoever goes astray by them is not wise.” Proverbs 31:4-5 says, “It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink, lest they drink and forget what is decreed, and remove from all the poor their legal rights.” Also, the Old Testament priests were forbidden from drinking alcohol when doing ministry at the tabernacle/temple, and those who took the Nazarite vow were forbidden from drinking alcohol altogether (cf. Lev 10:9, Num 6:2-3). Leaders need to be especially careful of wine because it can affect their decision-making and handicap their leadership causing them to lose the respect of those who follow them. Ephesians 5:18 says, “And do not get drunk with wine, which is debauchery…”

In ancient times, the water was often contaminated and therefore alcohol was added to purify it. The mixed water was typically around eight parts water and one part alcohol to avoid drunkenness.¹² Because Timothy was apparently abstaining from alcohol altogether, he was having stomach problems, and Paul tells him to drink a little wine for the constant infirmities (1 Tim 5:23).

Elders should, like Timothy, either avoid alcohol altogether—to not cause someone to stumble—or limit its use. Romans 14:21 says, “It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.” Alcohol can be a major stumbling block in ministry and, therefore, must be handled with great wisdom.

Application Question: What are your views on the use of alcohol? How can believers avoid liberalism and legalism in their view or use of alcohol?

Elders Must Not Be Violent (V. 7)

“Not violent” can also be translated “not a striker” as in the KJV. Though the Greek word originally referred to physical abuse, the meaning was eventually widened to also apply to verbal abuse.¹³ The elder should not be known for physically or verbally striking people either publicly or privately. He should not be a bully. Instead, he must be a man who trusts God to fight his battles. Again, Romans 12:19 says, “Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, ‘Vengeance is mine, I will repay,’ says the Lord.”

We get a good picture of this in the story of David after losing his kingdom to his son, Absalom. While marching away from the kingdom, he is mocked by a man named Shimei. David’s men became angry and asked to take off his head. However, David responds, “Let him mock! Maybe, God will see his mocking and restore his blessings on me” (2 Samuel 16:9-12, paraphrase). David trusted God to fight his battles, even though he was the king and a man of war.

Obviously, a violent leader would greatly hinder God’s work in the church. But this is true for believers in general—abusive Christians can be a cause of discord and push people away from God instead of towards him. Not being violent is a quality of the spiritually mature.

Are you trusting God with your battles? Or are you a fighter—someone who always strikes back?

Application Question: In what ways do you struggle with being a striker? Describe a time when you left room for God’s wrath (cf. Rom 12:19). How did it turn out?

Elders Must Not Be Greedy For Gain (V. 7)

The last negative qualification that Paul gives of an elder is “not greedy for gain.” An elder should be able to say like Paul in Acts 20:33, “I have desired no one’s silver or gold or clothing.” In fact, as a rule, ministry should not be chosen for career and financial aspirations; it should be chosen because of a desire to sacrificially serve God and others. Because of those in ministry who think “godliness is a way of making a profit” (1 Tim 6:5), Paul said this to Timothy in 1 Timothy 6:9-11:

Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains. But you, as a person dedicated to God, keep away from all that. Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.

Paul’s challenge to flee from the love of money does not just apply to money itself. Elders should not be materialistic in general. They should not be consumed with clothes, electronics, cars, etc. In the same context, 1 Timothy 6:6-8 says, “Now godliness combined with contentment brings great profit. For we have brought nothing into this world and so we cannot take a single thing out either. But if we have food and shelter, we will be satisfied with that.”

Money and the things of this world must not have a grip on their hearts. They should be men who are content and not running after every new thing. Godliness with contentment is great spiritual gain, but those who love wealth open the door for many temptations. Was it not, in part, Eve’s desire for things that led her away from God and into temptation? In the same way, all believers, not just leaders, must be careful of materialism. It can hinder spiritual growth and one’s ministry (cf. Matt 13:22).

Are you a lover of wealth? Christ commanded us not to store up riches on this earth for where our treasure is, our heart will be also (Matt 6:19-21). When God looks for someone to use, he finds someone who is content whether in plenty or lack (Phil 4:11-12). They will not be distracted from the mission by materialism. They work hard but ultimately trust that God will meet their needs, as they seek first God’s kingdom and righteousness (Matt 6:33).

Application Question: Why can the love of money and wealth be so dangerous spiritually? How can we practice discipline with the riches God gives us?

Elders Must Be Hospitable (V. 8)

As mentioned, in verse 8, Paul begins to describe positive characteristics of elders. He says they must be “hospitable.” The word “hospitable” literally can be translated as a “lover of strangers.” The elder is doing ministry even before being selected for the position, which is part of the reason he is selected. His house is open to the saved and unsaved alike. Hospitality in the ancient world was not so much about entertainment; it was an expression of love, especially for those in need. It was extremely important as there were not many inns, and after traveling long distances people often needed places to stay to be protected from weather, animals, and thieves while continuing their journey. It also was important for traveling missionaries who visited and stayed in homes, as they sought to share the gospel in various places. Elders should be prone to expressing their love to people in practical ways, including opening their homes and wallets for them.

Romans 12:13 says this to all believers about hospitality: “Contribute to the needs of the saints, pursue hospitality.” The word “pursue” can also be translated as “practice” or “chase.” It can mean a “strenuous pursuit.”¹⁴ Christians should not wait for opportunities to show hospitality—they should pursue them. This is especially true of potential elders. These are not men waiting for a ministry—these are men already doing ministry, and the church just recognizes what God is doing through them. They are already shepherds.

Similarly, when God calls for people to serve him in a greater fashion, they are already being faithful in a lesser fashion (cf. Matt 25:23). They are faithful with their church, their friendships, their job, their money, their devotions, etc., and as they are faithful, God equips and uses them in a greater way (cf. 2 Tim 2:2).

Are you pursuing hospitality? How are you practicing love for strangers?

Application Question: Why is the practice of hospitality so important? What are some ways of showing hospitality? In what ways can you grow in this ministry?

Elders Must Be Devoted To What Is Good (V. 8)

When Paul says elders are “devoted to what is good,” it can also be translated as “a lover of good” (ESV). Negatively, this means he hates what is evil and consequently not pleasing to God. Therefore, as a daily practice, he chooses to not fill his mind with the ungodly content that is so common on the Internet and in popular movies and music today. Positively, it means that he aims to practice Philippians 4:8-9, where Paul says:

Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

No doubt, being devoted to what is good includes loving to study God’s Word, pray, worship, fellowship with and serve others. He does this because he wants to please God and bless others, but also, as Paul mentions, he wants to experience the promise of God’s presence moment by moment and nothing is worth hindering that. Sin and things that promote sin hinder our relationship with God; while thinking on and practicing righteous things prompts the “God of peace” to be with us, to experience God’s manifest presence. Like David in Psalm 27:4, an elder’s prayer, and that of the spiritually mature, should be: “I have asked the Lord for one thing— this is what I desire! I want to live in the Lord’s house all the days of my life, so I can gaze at the splendor of the Lord and contemplate in his temple.”

Again, this should be true of all Christians. What is hindering our relationship with God? Are we lovers of what is good? Do we hate what is sinful and displeasing to God?

Application Question: In what ways is God calling you to love what is good and hate what is evil?

Elders Must Be Sensible Or Sober-Minded (V. 8)

The word “sensible” can also be translated as “sober-minded.” Warren Wiersbe described the elder’s sober-mindedness this way:

He must have a serious attitude and be in earnest about his work. This does not mean he has no sense of humor, or that he is always solemn and somber. Rather it suggests that he knows the value of things and does not cheapen the ministry or the Gospel message by foolish behavior.¹⁵

Sadly, many pulpits have been cheapened by the humor proceeding from them. Peter said that preachers should speak as the oracles of God (1 Peter 4:11)—like their words come directly from him. There is a place for levity, but not when it cheapens or removes the seriousness of God’s message.

Sober-minded believers are serious about God and faith. For many believers, their faith is not a priority. They are serious about many other endeavors, but faith is not one of them. Being sober-minded is another characteristic of the spiritually mature. To sober-minded believers, faith is the most important aspect of their life. It affects everything they do—they are serious about it because they realize that everything they do should be worship to God. First Corinthians 10:31 says, “So whether you eat or drink, or whatever you do, do everything for the glory of God.” Likewise, Colossians 3:23-24 says, “Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, because you know that you will receive your inheritance from the Lord as the reward.”

Are you sober-minded—serious about God and the things of God?

Application Question: How can a lack of sober-mindedness hinder a spiritual leader? How can we start to see everything we do as an act of worship to God?

Elders Must Be Upright Or Just (V. 8)

“Upright” can also be translated as “righteous” or “just”; however, in this context, it probably refers to the elder being fair and impartial in his dealing with others. He is not partial to the wealthy, popular, or his friends and does not mistreat the poor or the common. He is able to listen carefully, weigh the facts, and make sound, unbiased judgments, especially when counseling people or making decisions for the best of the church. He is also just in that he is a person of integrity. His yes means yes and his no means no. His outward life is the same as his unseen life.

Elders Must Be Devout Or Holy (V. 8)

“Devout” can also be translated as “holy.” This focuses mostly on his separation from sin. He is different from the world in his values and behavior. This doesn’t mean he shuns sinners or those who struggle with sin. Like Christ, he aims to be a “friend of sinners” and yet will not compromise or commend their sinful behavior. He prayerfully seeks to love them and lead them to repentance and faith in Christ.

Elders Must Be Self-Controlled (V. 8)

“Self-controlled” can also be translated as “disciplined.” It’s the same word Paul used in 1 Corinthians 9:25 regarding an athlete who is disciplined in all things to win the crown.¹⁶ Likewise, the elder must be a disciplined person who controls his eating, sleeping, and other appetites, so that he will not be disqualified from the prize. This discipline, obviously, shows up in spiritual disciplines like time in God’s Word, prayer, and service. Without being disciplined, he can’t help others grow in their spiritual disciplines as well (cf. 1 Tim 4:7).

Teaching Qualifications

Elders Must Know God’s Word And Be Able To Teach (V. 9)

Finally, Paul talks about the teaching qualification of elders. This is the main difference between an elder and a deacon according to 1 Timothy 3:2, where Paul says the elder must be “an able teacher.” The deacon role is primarily a serving role that frees the elders up to focus on prayer, teaching of the Word, and overseeing the congregation (cf. Acts 6:1-4). Apart from the elder being a man, teaching is the only non-character qualification on the list. Elders must be students and teachers of God’s Word. Titus 1:9 says, “He must hold firmly to the faithful message as it has been taught, so that he will be able to give exhortation in such healthy teaching and correct those who speak against it.” The elder has sound doctrine and strong convictions of it. He is not one of those that say, “Doctrine doesn’t matter! We shouldn’t teach or discuss it because it’s too divisive.” No, he holds “firmly to the faithful message” so he can teach others and correct those with false doctrine. Daniel Akin, the president of Southeastern Baptist Theological Seminary, said it this way:

Being devoted to the truth, “holding fast the faithful word” (NASB), means respecting the Bible as the inspired and inerrant Word of God. It means affirming the Bible’s priority, authority, and sufficiency for what we believe and how we will live. It means the minister of God places himself gladly and willingly, and in full submission, under the Word. He is a Word man, a Word minister, a Word-constrained and captivated slave. He will preach this Word and only this Word. He would never think of standing before a congregation and doing anything less than proclaiming the Word of God. He will honor what God has said, and he will honor how God has said it. Bottom line: he will be an expositor of Holy Scripture.¹⁷

David’s Guzik’s comments are also helpful:

The faithful elder is both a teacher and a defender, a preacher and a physician. Constantly and consistently he takes up the task to comfort and confront, admonish and attack. To confront and expose false teaching will not make us popular. To expose the false teachings, half gospels, and deceptive messages of a “prosperity theology,” “open theism,” or old-fashioned liberalism now dressed up as a new or generous orthodoxy will not win us the applause of men. Lest we think this too harsh, we must recall what Paul says in Romans 16:17, “Watch out for those who cause dissensions and obstacles contrary to the doctrine you have learned. Avoid them.”¹⁸

Interpretation Question: Do elders have to be gifted in teaching?

As we consider this qualification, we must ask, “Do all elders have to be gifted in teaching?” Not necessarily. First Timothy 5:17 says, “Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching.” All elders must be able to teach, but only some specialize in preaching and teaching. Others specialize in ruling—overseeing the church and caring for the flock. Some churches distinguish these as ruling elders and teaching elders. Often the teaching elders are called the pastors, while others are only called elders. However, as mentioned earlier, Scripture does not distinguish—elders are pastors.

Because every other character trait on the list can be developed and the fact that not all elders excel in teaching (cf. 1 Tim 5:17), most likely teaching doesn’t need to be an elder’s spiritual gift. All believers are called to teach (Matt 28:19-20, Heb 5:12). These men love God’s Word, study it, and share it where there is an opportunity—in small groups, in one-on-one situations, and in the pulpit when offered the opportunity. Teaching is also a characteristic of the spiritually mature. Though not necessarily spiritually gifted in it, they desire to share what they have learned and by practice have developed some ability to do it. They are also passionate about sharing God’s Word with others, whether in public or in private.

When God looks for someone to use, he finds someone who loves Scripture and teaches it to others. Remember what God said to Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper and be successful” (Josh 1:8). Not only was Joshua called to meditate on the law and obey it, but also to never let it depart from his lips. He was called to be a teacher. When God looks for a person to use, he finds someone committed to studying and sharing God’s Word.

Are you committed to studying and sharing Scripture? These prospective elders would already be serving at the church—they would be showing hospitality and sharing the Word of God with others. Are you?

Application Question: Why is being in God’s Word and sharing it with others so important for believers, and especially elders? Describe your spiritual disciplines in studying and teaching Scripture. How can you grow in them?

General Applications

Application Question: What are some general applications that we can take from the qualities of elders?

1. As we consider the qualities of elders, we should be challenged to cultivate our character.

When God sought a new king for Israel, he looked for a man after his own heart (1 Sam 13:14). God is not looking for degrees, skills, and accolades. He looks for people with right hearts towards him. His eyes roam the earth seeking those whose hearts are right towards him so he can use them for his glory (2 Chr 16:9).

Certainly, this reminds us to give attention to our character. It has been said in business, “Find someone with character, and then, teach them the skills.” And no doubt, this is God’s method. He finds those with character and gives them grace to do his work.

Are you giving attention to your heart—your character? From it flows all things (Prov 4:23).

2. As we consider the qualities of elders, we should be challenged to pray for them.

When considering the qualities of elders given in the parallel text of 1 Timothy 3:1-7, the devil is mentioned twice in verses 6 and 7:

He must not be a recent convert or he may become arrogant and fall into the punishment that the devil will exact. And he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil’s trap.

Elders and spiritual leaders are strategic targets of the devil. We must constantly pray for their families, their ministries, and their protection. The enemy wants to destroy them because when they fall, many others fall.

Are you praying for your spiritual leaders?

3. As we consider the qualities of elders, we should be careful to not add or take away from the qualifications.

We should recognize that seminary is not required of those who are elders, which again is the same as a pastor. We should recognize that being a successful businessman or leader is not a qualification for being an elder. A janitor can fulfill the qualifications in Titus and 1 Timothy just as well as a CEO. Unfortunately, because many churches and denominations have added to God’s qualifications, they have disqualified many whom God has called. Often, God trains people doctrinally in ways other than formal studies or seminary training. D. L. Moody, Charles Spurgeon, A.W. Tozer, and Billy Graham, some of the greatest pastors ever, did not have seminary training. Likewise, the disciples lacked the formal training of a Rabbi. Throughout history, God has delighted in displaying his glory in weak vessels. We should be very careful about adding to God’s qualifications. Certainly, formal education is great—Paul, the greatest apostle, was formally trained—but we should not limit how God can prepare somebody. As seen throughout history, many of the biggest churches in the world today are run by people who have not been to seminary. As Paul said in 1 Corinthians 1:27-29,

… God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. God chose what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, so that no one can boast in his presence.

We should not forget this when considering potential elders or even when considering God being able to use us. God delights to display his power in weakness (2 Cor 12:9).

4. As we consider the qualities of elders, we should be challenged to pursue ministry.

Males should consider eldership as a potential ministry. In 1 Timothy 3:1, Paul said, “If someone aspires to the office of overseer, he desires a good work.” Being an elder is a tremendous opportunity to serve God and care for his people. It is the very ministry of Christ, for Scripture calls him the Shepherd and Overseer of our souls (1 Peter 2:25). There are no greater footsteps to follow in. Eldership is hard and the standards are high, but it is fruitful and worth it.

Most elders will be unpaid. Like Daniel, David, and Joseph, they minister to God’s people while maintaining a secular job. However, these men love God, his Word, and his people and, therefore, seek to serve them. Certainly, many men should prayerfully consider becoming an elder and seek to develop the skills to serve God and the church in this manner.

And in general, all believers should covet and seek opportunities to serve God and his people. Christ taught that the harvest is plentiful but the laborers are few (Matt 9:37). God calls for all believers to partner with him in building his kingdom. In fact, he calls us his co-workers (1 Cor 3:9). Serving God and people is a noble task that pleases God. We should desire and pursue ministry opportunities to serve and honor God.

Application Question: Which qualities of elders stood out most and why? If you could only choose one, which would be your weakest area? How can you pursue growth in that area?

Prayer Prompts

• Pray for God to “set in order” and “make straight” anything in our lives and our church that is displeasing to him, including setting us free from sin, reconciling relationships, helping us grow in righteousness, anointing our worship, and our outreach to the lost.
• Pray for God to bless our elders and others serving in pastoral ministry around the world—that God would protect them, strengthen their families, and bear much fruit through them.
• Pray for God to develop our character by enabling us to grow in the fruits of the Spirit—love, joy, peace, patience, self-control, and gentleness, so we can better serve God and others.
• Pray for God to help us desire to serve in ministry, to equip us for it, to empower us to persevere in it, especially when it’s difficult, and to bear much fruit through us, as we serve the church and the world.
• Pray for God to raise up many ministers from our congregation and the universal church who will go into the fields as missionaries, pastors, businessmen, teachers, government officials, homemakers, etc., because the harvest is plentiful, and the workers are few.

Copyright © 2023 Gregory Brown

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But as for you, communicate the behavior that goes with sound teaching. Older men are to be temperate, dignified, self-controlled, sound in faith, in love, and in endurance. Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. In this way they will train the younger women to love their husbands, to love their children, to be self-controlled, pure, fulfilling their duties at home, kind, being subject to their own husbands, so that the message of God may not be discredited. Encourage younger men likewise to be self-controlled, showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, and a sound message that cannot be criticized, so that any opponent will be at a loss, because he has nothing evil to say about us. Slaves are to be subject to their own masters in everything, to do what is wanted and not talk back, not pilfering, but showing all good faith, in order to bring credit to the teaching of God our Savior in everything.

Titus 2:1-10 (NET)

How can we become a healthy church that is attractive both to unbelievers and believers? In Titus 2:1 Paul says to Titus, “But as for you, communicate the behavior that goes with sound teaching.” The “but” in the verse distinguishes Titus from the false teachers infiltrating the Cretan churches described in Titus 1:10-16. Verse 16 says, “They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.” These teachers professed God, but their actions did not match their professed theology. Consequently, believers were being harmed both by their doctrine and ungodly lives, and no doubt, many unbelievers were likewise being pushed away from the church.

Unfortunately, this commonly happens today. Many believers have seen religious hypocrisy—sometimes even in their own families—division, spiritual abuse, and false doctrine which has pushed them away from the church. And many unbelievers find the church and its doctrine incredulous because of the hypocritical lifestyles of professing believers. This is what Paul is concerned with in Titus 2. Three times he refers to the witness of the church. In Titus 2:5, he describes the need for young women to be self-controlled, fulfilling their duties at home, being kind and submitting to their husbands, “so that the message of God may not be discredited.” When wives who profess Christ become worse spouses (or are no different than unbelieving spouses), people don’t believe the message they profess or that being a follower of Christ has any value. Likewise, in 2:7-8, Paul encourages Titus to be “an example of good works” and to have integrity, dignity, and soundness in his teaching “so that any opponent will be at a loss, because he has nothing evil to say.” If a pastor preaches something but doesn’t live it, it brings scorn to the church. Therefore, his teaching must match his life. But, also in 2:9-10, Paul teaches that slaves, who were possibly around one-third of the Roman Empire and the primary workforce, to not steal and to submit to their masters “in order to bring credit to the teaching of God our Savior in everything.” “To bring credit to” can also be translated to “show the beauty of.”¹ Paul wanted the church to be healthy and attractive so it could build up the saints, draw the lost, and ultimately demonstrate the beauty of Christ and his message. In fact, in verse 1, he starts this passage with telling Titus to “communicate the behavior that goes with sound teaching.” The Greek word for “sound” can also be translated “healthy.” We get the English word “hygiene” from it. It’s repeated three times in this passage (v. 1, 2, and 8). Unlike the false teachers who had unhealthy doctrine and therefore evil works, Titus was to teach healthy doctrine which led to godly works, the health of the community, and a positive witness to those watching the church (both unbelievers and believers).

In Titus 2:1-10, Paul speaks about six groups within the church and the character that should define them as healthy members: old men (v. 2), old women (v. 3), young women (v. 4-5), young men (v. 6), ministers (as he spoke directly to Titus in verses 7-8), and finally the slaves which represent employees (v. 9-10). With each group, there are certain vices that they have to be careful of and certain strengths they should aim to grow in. As we study what Titus was commanded to teach, we must ask ourselves, “Are we a healthy church? Are we individually healthy church members? And, how is God calling us to grow so we can more effectively be a light to those outside the church?” Matthew 5:16 says, “In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.”

Big Question: What are characteristics of a healthy, attractive church and its members?

Healthy Older Men

Older men are to be temperate, dignified, self-controlled, sound in faith, in love, and in endurance.

Titus 2:2

Observation Question: What are characteristics of healthy older men?

Though age comes with many difficulties, such as weaker bodies and at times failing memory, it can be a very fruitful season in the Lord. It must be remembered that Moses was eighty years old when he began his ministry. Therefore, Paul gives six traits that should be true of older men in the church, so they can continue to have a fruitful ministry in the Lord or begin one.

1. Older Men Should Be Temperate, Sober-Minded (ESV), Or Level-Headed (HCSB).

This word has the sense of being sound in thought and judgment. The wisdom of these older men is needed in the church. Often when young, a person becomes worried and depressed when things are difficult or overly excited when things are good. Sometimes, the young can even act or feel like it’s the end of the world when a relationship or job ends. They need the sober-mindedness and level-headedness of the aged.

With that said, age does not necessarily lead to being sober-minded and level-headed. That is why Titus needed to teach the older men to be sober in thinking. Growing older can often lead to great wisdom, insight, and contentment, but it can also be very disillusioning. Life can feel less fulfilling and satisfying as one’s kids move out of the house and are busy with their lives or when we lose the ability to do many of the things we previously could. It can be difficult adjusting from full-time work to retirement. In all these things, older men must remain level-headed. This comes by having a focus on God and eternity. This keeps them sober and enables them to impart this perspective to those who are less seasoned.

2. Older Men Should Be Dignified Or Worthy Of Respect (NIV) In All They Do.

Though it might be easy to fall into a rut of just watching TV all day, the older men should have a seriousness of purpose, especially as they realize their time is shorter than when they began. This seriousness about God and his work will inspire seriousness and awe in those around them, especially the young men. This doesn’t mean that they don’t have a sense of humor, but it does mean that they are not flippant in how they live their lives. Paul, who would fall into the category of an old man, said we should live our lives as spiritual athletes seeking to win the prize. In 1 Corinthians 9:26-27, he said, “So I do not run uncertainly or box like one who hits only air. Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.” Paul said he wasn’t somebody running aimlessly, just running in circles. He also wasn’t shadowboxing, just hitting the air. He wanted every move to make a difference. He didn’t want to miss out on the prize or be disqualified at the end of his race. That surety of purpose should mark those who are aged.

As we study Scripture, we see that many don’t finish well. Moses was kept out of the promised land because of a decision at the end of his life. The last word we hear about Noah was that he became drunk, naked, and cursed his children and grandchildren. Isaac in his old age favored his older son causing discord with the younger and his wife. Older men must live in a dignified manner, with surety of purpose, as they seek to finish their races well in the Lord.

3. Older Men Should Be Self-Controlled, Sensible (HCSB), Or Live Wisely (NLT).

This is important to hear because sometimes when older people retire, it can feel like a license to do anything, even things that are not wise. However, they must remember to practice self-mastery over all their passions, including eating, drinking, sleeping, and recreation. Again, Paul, who would fall into the category of an old man, said this in 1 Corinthians 9:24-25 in considering running to win his race:

Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win. Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one.

The spiritual athlete must exercise “self-control in everything.” Certainly, the older men must be examples of this in the church. Old age or retirement is not a license to become a child again in the use of our time and passions. Our body is the Lord’s, and we must seek to glorify him with it (1 Cor 6:19-20).

Self-control is actually the predominant characteristic in this passage, as it will be repeated in one form or another to the four main groups—older men (v. 2), older women (v. 4 in the word “train,” which is a verb form of the word for “self-control”), young women (v. 5), and young men (v. 6). Therefore, we all need this characteristic to be spiritually healthy. In 1 Timothy 4:7, Paul said this to Timothy, “train [or exercise] yourself for godliness.” This can only be done through practicing healthy spiritual disciplines and staying away from endeavors that cause spiritual harm or spiritual laziness.

4. Older Men Should Be Sound In The Faith.

Paul mentions three specific aspects of soundness or healthiness that older men should have in their character. They should be sound in faith, love, and endurance.

In considering being sound in faith, this probably has an objective and subjective aspect. (1) The older men should have a strong objective grasp of Bible doctrine from their years of studying it. This helps them live godly lives. (2) They should also have a strong trust in God, which is the subjective aspect of their faith. They have seen God move mountains multiple times to open doors where there didn’t seem to be a door. They have also experienced God giving them strength to persevere through sickness, loss, and various disappointments. Because of their sound faith, both in knowing God’s Word and trusting him, they help others understand God’s Word and obey it and also help them hold onto God when it’s hard to trust him. Their “healthy” faith is a tremendous resource to congregations.

5. Older Men Should Have A Sound Love For God And Others.

Again, this is not something that naturally comes with age, which is why it has to be taught to older men. It is entirely possible for older men (and women) to be less loving as they get older—more prone to being grouchy, insensitive with their words, and sometimes even holding hardened, insensitive views towards certain groups including different ethnic groups or political parties. However, instead of those vices, they should be growing in loving God and others. The word for love used here is “agape,” referring to God’s love. This is not necessarily a love of the emotions (though not void of them) but a love of the will. It’s the ability to love people who are unlovable, difficult, and even mean at times. It’s the love described in 1 Corinthians 13. It’s patient with others, kind, and forgiving, as it doesn’t hold a record of wrong. Some elderly people can tell you with great detail all the ways a person at work or in their family hurt them and exact dates, though the event happened many years ago. However, this is not God’s will for them. It’s God’s will that they learn to love, including forgive, those who failed them and model it for others. Another aspect of agape love the elderly men must seek to excel at is hospitality and sacrificial giving. God so loved the world that he gave his only begotten Son for them, and healthy older men aim to demonstrate this sacrificial love to those they come in contact with. Older men should have a healthy love which others seek to model.

6. Older Men Should Have Sound Endurance.

Endurance is the ability to stand fast in trials instead of constantly complaining, becoming angry, giving up, or running away. No doubt, these mature saints have developed endurance from years of going through trials and seeing God’s faithfulness in them, but also, they have seen how God used trials for their good—to develop more patience with others, trust in God, the ability to love the unlovable, and many other virtues. James 1:2-4 says,

My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, because you know that the testing of your faith produces endurance. And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

Though not perfect in practicing this, they have matured in it, experienced its fruit, and can encourage others to endure their trials as well.

In a healthy church, there are older men (and women, as we’ll see next) who are sober-minded, dignified in how they live, self-controlled, and sound in faith, love, and endurance. Therefore, they are a tremendous gift to the church, which helps others develop these virtues.

Application Question: Why is the ministry of healthy older men so important? How have you benefited from their ministry? How have you seen or experienced some of the vices they are prone to?

Healthy Older Women

Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. In this way they will train the younger women to love their husbands, to love their children, to be self-controlled, pure, fulfilling their duties at home…

Titus 2:3-5

Observation Question: What are the characteristics of healthy older women and what do they mean?

In verse 3, Paul says “likewise” in referring to the older women. This means that older women have a similar task to older men. What are their characteristics?

1. Older Women Should Be Holy Or Reverent (V. 3).

The Greek word for “holy” in verse 3 is used only here in the New Testament² and means “like a priest”³ or “temple fitting.” ⁴ It was used of the behavior of priests serving in the temple. Older women should have a reverence about them as seasoned worshipers of God. This reverence should affect the clothing they wear, the words they say, and how they act. These women should be known for their worship, prayer, and wise counsel which comes from all their time in God’s Word and prayer. It’s hard not to think of the prophetess Anna who met Christ shortly after his birth. Luke 2:37 says, “She never left the temple, worshiping with fasting and prayer night and day.” These women are tremendously valuable to the health of the body. The next characteristics seem to modify the older women’s holiness—they are “behaviors fitting for those who are holy” (v. 3).

2. Older Women Should Not Be Slanderers (V. 3).

To slander means to make false or unsupported accusations against others. The word “slander” is translated thirty-four times as “devil” in the New Testament.⁵ The devil commonly slanders God, others, and us. When we listen to or spread gossip about others, we are doing the devil’s work. In 1 Timothy 5:13, the widows are also warned about this. Because they have no husbands, they tend to become idle and busybodies sharing everybody’s business. However, these healthy older women are not known for this. They are careful to not listen to or share family, work, church, or even political gossip because they understand their words are meant to build up and not tear down and that we’ll be judged by God for even idol words (cf. Eph 4:29, Matt 12:36). And because they are known to be truthful and not share slanderous or controversial information about others, they gain an audience with all who know them.

3. Older Women Should Not Be Known For Being Addicted To Wine (V. 3).

Alcoholism must have been a common cultural problem in the early church, as it is today. In each of the lists of characteristics of church ministers, being addicted to wine is forbidden (1 Tim 3:3, 8, Titus 1:7; cf. 1 Tim 5:23). In addition, it was a special problem in Crete, as heavy drinking was considered a virtue in that context.⁶ Though over-drinking is a problem for people in general, it can be a special temptation for the aged. It’s easy to start to over-drink to deal with aches, pains, loneliness, and depression. Older women should be careful of this temptation. We are not called to be drunk with wine to deal with life’s issues but to instead be filled with the Holy Spirit, relying on God more (Eph 5:18). These older women are sober and filled with the Spirit instead of wine or any other drug to help them deal with life.

4. Older Women Should Teach What Is Good, Especially To Younger Women (V. 3-5).

Many have struggled with Paul’s teaching in Titus 1 and 1 Timothy 3 about how only men can fulfill the role of pastor/elder in the church. They have often said, “Well, who will teach, mentor, and counsel the women?” Paul answers that here in addressing the older women. They are to teach what is good. Certainly, they are to teach their children and grandchildren (cf. 2 Tim 1:5), but they have a special role in teaching other women in the church. This would be especially important with women coming from pagan backgrounds. Many of them had no idea about how to live as Christian spouses, mothers, and servants of the church. The older women were called to teach them what is good.

The responsibility of initiating these relationships falls both on the older women and the younger ones. Younger women should reach out to the more spiritually mature females in the church to ask questions about marriage, parenting, cooking, cleaning, hospitality, and balancing any career duties. Older women should be on the lookout for those who are younger to counsel, encourage, and in general do life with. If these mentoring relationships don’t happen in the church, then the younger ladies (and men) are doomed to learn many things the hard way instead of through the failure, pain, and success of others. In fact, without this counsel, some marriages won’t last, and some children will grow up and have very difficult lives because of it. Also, there will be leadership gaps in the church if young ladies don’t grow up into older, healthy, mature ladies (and the same is true with young men).

Application Question: How have you benefited from healthy older women in the church? Why is their ministry so important? How can the church better utilize them and their ministry? How have you seen or experienced some of their vices?

Healthy Younger Women

In this way they will train the younger women to love their husbands, to love their children, to be self-controlled, pure, fulfilling their duties at home, kind, being subject to their own husbands, so that the message of God may not be discredited.

Titus 2:4-5

One of the things that must be noticed is that Paul doesn’t tell Titus to train the young women. Certainly, they weren’t barred from hearing him teach, but they weren’t supposed to be the focus of his ministry. If there was a young women’s class, Titus probably shouldn’t have been the one leading it. Instead, he was to equip the older women to teach the younger ones. Obviously, this would protect him and the young ladies from any unnecessary temptation or even the appearance of it.

Observation Question: What are the characteristics of healthy young women?

1. Younger Women Should Love Their Husbands (V. 4).

It probably seems strange that women needed to be taught to love their husbands. This implies that the practical applications of love don’t necessarily happen naturally. They need to be learned. This was probably especially true in the ancient world where most marriages were arranged and therefore were at least initially less romantic. They were often arranged based on social or economic status—moving up in the world and having an heir. Husbands having concubines (official mistresses) was normal, especially when wealthy. Marriages were commonly functional, and love was not involved. However, these young women needed to learn what God expected from a marriage, including loving their husbands. The word for love used here is “philandros.”⁷ Philos love was the love of friends, and therefore, Paul’s command implied that wives were to develop companionship with their husbands. They were to learn how to listen to him, care for him, and sacrificially serve him. They were to forgive their husband’s failures and not hold grudges against him. MacDonald’s comments in the Believer’s Bible Commentary are helpful. He says:

A young woman should be taught to love her husband. But this means more than just kissing him when he leaves for work. It includes the myriad ways in which she can show that she really respects him—by acknowledging his headship in the home, by making no major decisions apart from him, by keeping an orderly home, by paying attention to personal appearance, by living within their means, by confessing promptly, by forgiving graciously, by keeping the lines of communication always open, by refraining from criticizing or contradicting her husband in front of others, and by being supportive when things go wrong.⁸

2. Younger Women Should Love Their Children (V. 4).

Again, teaching young women to love their children may sound strange because it should be innate; however, this again is not so much referring to the emotion of love but the actions of it. Young mothers need wisdom in how to love their children correctly. Proverbs 13:24 says, “The one who spares his rod hates his child, but the one who loves his child is diligent in disciplining him.” No doubt, many mothers have said something like, “I don’t spank or discipline my child because I love them too much!” However, Scripture teaches disciplining children is integral to loving them. Mothers must love their children by imparting wisdom to them through both teaching and discipline, including forms of corporal discipline. Proverbs 29:15 says, “A rod and reproof impart wisdom, but a child who is unrestrained brings shame to his mother.” Also, Proverbs 22:6 says, “Train a child in the way that he should go, and when he is old he will not turn from it.” The implication of this is that the older a child gets, the more difficult it will be to train them. Wisdom and experience tell us the same.

When children are young, they will need discipline more than discussion/teaching. The primary lesson a young child should be learning is immediate obedience. It is in the early years that they learn the basic principle of obeying authority. As they learn this in their young years, they will struggle less with obeying teachers, bosses, government authorities, and ultimately God. If they don’t learn this as young children through discipline, they may struggle with authority their whole lives. As children get older, they will need more teaching/correction in their learning process and less discipline. Since they are more mature, they can hold more discussions and learn more from that model of training. Unfortunately, it’s common for parents to do a lot of discussion with a two-year-old who is throwing a tantrum and yelling at them instead of disciplining him. And then, when the child is older and out of control, they try to add more discipline which at that point often causes more rebellion. When they are young, they learn obedience through both teaching and discipline, and when they are older, teaching/discussion becomes the prominent means of training. Young mothers need to be taught how to love their children wisely.

With that said, the most important way young mothers can love their children is by teaching them Scripture and helping them come to a saving relationship with Christ. When they are young, they should read the Bible to them, ask them what they heard, make them repeat the essential messages, and then explain and apply it to their lives. As we train them in the Lord through Scripture reading, Bible memory, sharing the Gospel with them, and attending church to worship God and hear his Word, we plant the seeds for a relationship with God who can mend all our failures in the parenting process.

In addition to this, similar to the command for younger women to love their husbands, the word used is “philoteknos.”⁹ Again, with the root of philos, it implies the need for the mother to develop a friendship with her children. As the children grow into adulthood, this friendship should continue to blossom and be enjoyed. In fact, when they are adults, we will influence them most as their friends and not as their authorities.

3. Younger Women Should Be Self-Controlled (V. 5).

This is the third time a form of the word “self-control” is used in these admonitions about older men, older women, and now the younger women. These young women must develop self-mastery. Youth is often a time when people practice less control and have less wisdom in general. They sleep late, get up late, practice overeating, indulge in lots of entertainment (including ones not very spiritually healthy), and sometimes even indulge in too much alcohol. Because of their lack of discipline, they often struggle emotionally and mentally—repeating unhealthy thoughts and words about themselves and others. The older women are to help the younger women to live self-controlled lives that honor God and bless their families.

4. Younger Women Should Be Pure (V. 5).

This refers to being morally pure both in thought and actions but probably emphasizes her sexual life. She is to be committed to her husband and not entertain thoughts about other men, nor flirt with them. If she works outside the home, there will be more temptation in this area. She must wisely set boundaries, so others know she is committed to her spouse. If she is single, she must maintain purity in her thoughts and actions, including in any dating relationship or male friendships. Younger women are to be known for being pure and not flirty or promiscuous.

5. Younger Women Must Fulfill Their Duties At Home (V. 5).

Interpretation Question: Is Paul’s command to young women about fulfilling their duties at home (or being “homemakers”) cultural or does it apply to women today?

The NKJV translates this word as “homemakers.” Do Paul’s comments mean that a woman cannot work outside the home? It should be remembered that the Proverbs 31 wife is not only a homemaker but also excels in business. She considers a field and buys it and with the money earned plants a vineyard (v. 16). She is involved in trading (v. 18) and also makes and sells linens (v. 24). What Paul seems to be emphasizing is that whether the wife works outside the home or not, the home should be her first priority. She is committed to her husband and children before any other priority. To prioritize the needs of the family, especially when children are young, many choose to stay at home full-time. Certainly, the woman’s outside activities, whether at work or church, must be carefully prayed about and discussed with her husband to discern what is best. Either way, the family must be first, both for the wife and the husband.

Though homemaking is at times looked down upon in our society, especially from a feminist perspective, Scripture honors this occupation, and therefore, it has been historically honored and emphasized in the church. Oliver Greene states this well when he says:

Christianity is the patron of domestic virtues.… There can never be a great local church without great Christian families; and there will never be a great Christian family without Christian fathers and mothers—not only Christian in word, but in deed and in truth. Great homes make great churches; great homes and great churches make great nations. A Christian home is a place of contentment—a place of peace; and when domestic duties are neglected, the home suffers severely. Regardless of how much a mother may do outside the home, whatever self-denial and zeal she may contribute to outside interests, and regardless of how much good she may accomplish outside the home, if she neglects her home she has brought reproach upon Christianity. The duty of a Christian mother is first to her home, and these other interests must be secondary.”¹⁰

In addition, William Barclay’s comments on the importance of homemaking are helpful:

It is the simple fact that there is no greater task and responsibility and privilege in this world than to make a home.… In the last analysis there can be no greater career than the career of homemaking. How many a man, who has set his mark upon the world, has been enabled to do so simply because there was someone at home who cared for him and loved him and tended him. It is infinitely more important that a mother should be at home to put her children to bed and to hear them say their prayers than that she should attend all the public and Church meetings in the world.¹¹

Certainly, all young married women must give great attention to this duty, and the older women in the church will be great encouragers and mentors at this.

6. The Younger Women Must Be Kind (V. 5).

The word can also be translated “good” and may modify the call for young women to be homemakers. They are to be good homemakers. But, it also could stand alone, which is why it is often translated “kind.” Young women should be kind, always thinking about the members of their family and also how they can help people in the church. They should be sympathetic and merciful to those who are hurting, offering a listening ear, sage counsel, and a helping hand. Proverbs 31:26 says this in describing the Proverbs 31 woman, “She opens her mouth with wisdom, and loving instruction is on her tongue.” To be kind, one must think of others even above themselves. This is a trait that must be learned, and certainly, Christ is our perfect model. Philippians 2:3-5 says:

Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well. You should have the same attitude toward one another that Christ Jesus had,

7. Younger Women Must Be Subject To Their Husbands (V. 5).

Finally, in verse 5, Paul says the women should be “subject to their own husbands, so that the message of God may not be discredited.” Certainly, many struggle with this concept which is taught throughout the Bible. They ask: Why should women submit to their husbands and not the other way around? Or why should there be any authority in the marriage union at all? The reason is because God made man and woman in his image from the beginning (Gen 1:27), and in the God-head of God the Father, God the Son, and God the Holy Spirit, there is equality, authority, and love. The Son submits to the Father and the Spirit submits to the Son and the Father, though they are all co-equal. Paul actually teaches a parallel between the order in the God-head and that of marriage in 1 Corinthians 11:3. He says, “But I want you to know that Christ is the head of every man, and the man [or husband] is the head of a woman [or wife], and God is the head of Christ.” Again, in the analogy, the man reflects God, and the woman reflects Christ. God is co-equal with Christ, yet is his leader, and the man is co-equal with his wife and yet is her leader. Now, it must be said this does not teach submission of every woman to every man, as is true in some cultures. It teaches submission of the wife to her husband. And because this union reflects the Trinity, when love and equality are absent, the relationship breaks down and mars God’s image. Christ, though the leader of his disciples, bowed down and washed their feet as a servant and eventually died for them. In the same way, the husband must sacrificially love his wife, and she must in humility serve him as is her duty unto the Lord. Ephesians 5:22-27 teaches the same:

Wives, submit to your husbands as to the Lord, because the husband is the head of the wife as also Christ is the head of the church—he himself being the savior of the body. But as the church submits to Christ, so also wives should submit to their husbands in everything. Husbands, love your wives just as Christ loved the church and gave himself for her to sanctify her by cleansing her with the washing of the water by the word, so that he may present the church to himself as glorious—not having a stain or wrinkle, or any such blemish, but holy and blameless.

The marriage union should not only have authority in it but also equality and sacrificial love, especially from the leader. When a man uses his authority as the leader to sacrificially serve his wife and put her first, as Christ did with the church, she will not have a problem honoring him as her head.

The reason Paul gives for a woman to submit to her husband and probably also all the other characteristics before that (loving children, homemaking, purity, being kind, etc.) is “so that the message of God may not be discredited.” Again, Christians being a good witness to the world by obeying sound doctrine is one of the major themes throughout this passage. A healthy church that obeys and submits to sound doctrine will have a beautiful witness to the world. However, an unhealthy church with unhealthy members will dishonor God and his Word and ultimately push people away from God.

Likewise, Christian marriages that do not reflect the God-head in its equality, love, and submission, mar the beauty of God and the church’s corporate witness. When people see that Christian marriages are no better than the world’s, it discredits the truths in the Word of God. They think to themselves, “If there is no power in the Gospel and ‘God’s Word,’ why should I believe it?” Younger women should submit to their husbands to honor God and his Word before a lost world which greatly needs the witness of Scripture.

With all that said, a woman must not submit to her husband if he tells her to do anything that would disobey God and his Word, and this is true in all our relationships with authority. God always must be first. In addition, Scripture never commands a husband to make his wife submit to him. The domineering leadership of the husband is the result of the fall (Gen 3:16). Certainly, he should teach her Scripture and at times humbly correct her from it, but he cannot make her do anything, as only God changes hearts. As he humbly teaches her Scripture and sacrificially loves her, often that is the means God uses to change a hardened heart.

Application Question: What characteristic of healthy young women stood out most to you and why? Why is homemaking such an important skill for young women, the church, and society in general? How is the vocation of homemaking commonly looked upon in the world?

Healthy Young Men

Encourage younger men likewise to be self-controlled

Titus 2:6

Observation Question: What is the chief characteristic of healthy young men?

With the young men, Paul only gives one characteristic for them to develop and that is “self-control.” It’s the same characteristic that the other groups needed to develop as well; however, it is the chief characteristic for healthy young men, probably because they often fail in this area. They must practice self-control in their passions. Why is this so important?

1. Young Men Have A Tendency Towards Addictive Practices.

These may be excessively drinking alcohol, playing video games, binging television shows, watching or playing sports, playing on social media, or even being overly career-driven. These endeavors may not be bad in themselves, but when they take up too much of one’s time and passions, they can be destructive idols. They can hurt one’s grades while in school, hinder one’s progress and witness in their career, and even hurt their family. Many wives have felt neglected because of the undisciplined passions of their husbands. They go into their man-caves to watch sports and neglect their wives or spend all day at work and have no energy for their kids when they get home. Young men must develop self-mastery, lest their passions hurt their families, careers, and productiveness for the kingdom.

2. Young Men Have A Tendency Towards Uncontrolled Lust.

Lustful thoughts, consuming sexual media, having multiple dating partners, or even being unfaithful in marriage are all things young men need be especially careful of. It’s not that women don’t have these problems, they do. But, they seem to manifest in young men more. If the men are single, they must develop self-control, so they can be pure in thought and body until God provides them a wife to love and serve. If they are married, they must learn to commit their passions to their wife alone. The father in Proverbs 7 specifically warns the naive young man who lacked wisdom about the allure of the adulterous woman. Many men had been fatally wounded by her he says (v. 5-27). They went out like an ox to the slaughter (v. 22) and a bird to the trap, not knowing it would cost their lives (v. 23). Certainly, men must develop self-control in the area of lust, not only because it is sin, but because of the tremendous dangers that come with this specific sin. First Corinthians 6:18 says, “Flee sexual immorality! ‘Every sin a person commits is outside of the body’—but the immoral person sins against his own body.”

Development Of Self-Control

Application Question: How can young men (and others) develop self-control?

(1) Self-control specifically is a fruit of the Spirit (Gal 5:22-23). In Galatians 5:16, Paul essentially describes how we bear these fruits. He says, if we live in the Spirit, we will not fulfill the lusts of the flesh. By abiding in God’s Word, prayer, worship, service, and accountability, young men receive supernatural grace to control their passions and direct their lives in the best possible means to build the kingdom of God. The problem with many young men is that they don’t “live” in the Spirit, they “temporarily visit” him. They are undisciplined and inconsistent spiritually, which allows many weeds to grow in their lives and choke their harvest. When God is not their ultimate passion, many idols replace him to their detriment.

(2) In addition to living in the Spirit, young men must find godly mentors who will hold them accountable and provide a good example for them. Paul challenged Titus, as a young man himself, “to be an example” (v. 7) to the young men and others in the congregation. Likewise, Christ took the young apostles who were prone to pride and failure and made them disciplined men who could turn the world upside down. Similarly, Paul provided mentorship and an example to Timothy and told him to find faithful men to do the same with (2 Tim 2:2). The passion of young men is important. It is needed to build God’s kingdom on the earth, but it needs to be harnessed and guided by wisdom to the best possible end. Lord, let it be so!

Application Question: In what ways have you seen or experienced the weakness of self-control in the lives of young men? What are some important disciplines for young men to develop to overcome their weakness in self-control? How has God helped you grow in self-control?

Healthy Ministers

showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, and a sound message that cannot be criticized, so that any opponent will be at a loss, because he has nothing evil to say about us.

Titus 2:7-8

Observation Question: What are the characteristics of healthy ministers, as seen in Paul’s instructions to Titus?

After talking about the young men, Paul speaks directly to Titus. Apparently, Titus was a young man as well, so these words can be applied to young men generally; however, they are most applicable to ministers, whether that be pastors, teachers, small group leaders, worship leaders, etc. Since ministers shepherd the church under Christ, they have a large effect on the health of the church and its attractiveness to believers and unbelievers. In Luke 6:40, Christ said this: “A disciple [or student] is not greater than his teacher, but everyone when fully trained will be like his teacher.” In many ways, our ministers set the spiritual ceiling for our congregations. Therefore, it’s extremely important for them to be healthy.

What are characteristics of healthy ministers?

1. Ministers Must Be An Example Of Good Works In Every Way.

John MacArthur said this about the Greek word Paul used for “example”:

Tupos (example) literally refers to a mark or impression left by an instrument such as a pen, a sword, or a hammer … It also came to be used figuratively of a pattern, mold, model, or copy of the original of something, whether a physical object, such as a statute, or a principle or virtue.¹²

Titus was to live in such a way that his life made such a positive impression or impact on others that they tried to model him. Titus was to be an “example of good works in every way” (v. 7) in his devotional life, fervency in prayer, patience with difficult people and in trials, hospitality to strangers, mercy to those who were hurting, purity with the opposite sex, self-control, among other things. Though young, Titus’ life was to make an impact. In 1 Timothy 4:12, Paul said the same thing to Timothy who was pastoring in Ephesus. He said, “Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity.”

These are lofty standards, but many intrinsically expect them of their spiritual leaders and therefore are very disappointed when they fail. Certainly, our leaders are people who, like us, fail and make mistakes and because of this, we must give them much grace. But, we should select members for leadership who, though not perfect, are setting an example for others and then help them continue to grow in doing so.

The standard Paul commanded of Titus and Timothy, he also set for himself. In 1 Corinthians 11:1, he said, “Be imitators of me, just as I also am of Christ.” Also, in Philippians 3:17, he said, “Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example.” Christ is our perfect example, but we need examples of those who are not perfect—those who fall, make mistakes, and still get up to follow Christ. That’s what our ministers must be and that is what we must aim to be as well.

God has placed many good and sometimes excellent imperfect models in the church who we are to seek to follow in the areas they excel at. Are they excelling in their counseling, teaching, evangelism, homemaking, marriage, hospitality, leadership, or general service? Let us watch them closely and at times even ask for them to teach us so that we can grow in ultimately imitating Christ.

Again, Paul’s command to Titus should be the aim of our church ministers as well—small group leaders, Sunday school teachers, youth ministers, deacons, and elders/pastors. They should aim to be examples of “good works in every way.” Certainly, as we consider this command, we must reflect on areas we fail at, whether that be self-control, discipline, contentment, helps, our entertainment, or how we respond to those who hurt us and seek to grow in those areas to set a better example for others. This is how God has called the church to grow, not only through hearing sound teaching from its ministers but by modeling their sound examples.

The Teacher’s Outline and Study Bible aptly said this in considering the unwillingness of many ministers to seek to live up to this high calling:

People have a right to expect the minister and teacher to live what they preach and teach. The great tragedy is that too few live what they profess. Too few pray—really pray—and too few really study the Scriptures devotionally, and even fewer consistently witness and share Christ with the lost. The great cry of God is for ministers and teachers who will live like they should and who will be a pattern, a dynamic example of good works. This is the only way laymen will ever become the witnesses for Christ that they should.¹³

Lord, help both our ministers and laymen become better imitations of you, in Jesus’ name, Amen!

2. Ministers Should Teach In A Way That Honors God And Hinders Slander.

In verses 7-8, Paul said this, “In your teaching show integrity, dignity, and a sound message that cannot be criticized, so that any opponent will be at a loss, because he has nothing evil to say about us.” Ministers should not only set a godly example by their works but also teach healthy doctrine. He gives three characteristics of their teaching which would not only help the church grow healthy but also protect the minister (and the church in general) from slander. Ministers will always be attacked for preaching God’s Word. It’s the reality of the spiritual war we are in. In the Parable of the Soils, every time the word was sown on the hard ground, the sparrows came, representing Satan and demons, to steal the Word of God (Matt 13:18-19). Not only does Satan attack the Word so people don’t accept it, but he also constantly attacks the minister of the Word. Certainly, we saw this with Paul. In 2 Corinthians 10:10, this was said about him: “His letters are weighty and forceful, but his physical presence is weak and his speech is of no account.” With that said, though faithful ministers will always be criticized and attacked, they should not contribute to that criticism by their manner of teaching.

Observation Question: What should be the three characteristics of the minister’s teaching according to Titus 2:7-8?

The first two characteristics Paul gives seem to focus on “how” one teaches and the last one on “what” one teaches.

• Ministers should have “integrity” in their teaching.

The word “integrity” can also be translated “purity” (NASB). It literally means “uncorruptness.”¹⁴ This probably refers to the minister’s motives.¹⁵ He must not preach for fame, money, or attention. He must preach to honor God and bless people. However, he must also not preach as though he perfectly follows the message that he teaches others. He must have integrity in his preaching. Even Paul called himself the chief of sinners (1 Tim 1:15) and said the things that he wanted to do, he didn’t do, and the things he didn’t want to do, he did (Rom 7). He had integrity in his teaching. Many cannot relate to their preachers because they lack integrity and authenticity in their preaching. This at times makes them unrelatable or pushes people away. Integrity in teaching may also refer to Titus’ need to attempt to faithfully follow his message. Again, he must set an example for others in seeking to submit to God’s Word, even as he exhorted his audience to. If a minister is not seeking to practice what he teaches, he will quickly lose his audience and even push them away from God. He must have integrity.

• Ministers should have “dignity” or “seriousness” (NIV) in their teaching.

If the minister is not serious in the way he teaches, then the audience will often not take the message seriously. Certainly, there is a place for humor in sermons. However, ministers are called to teach as “the oracles of God” (1 Pet 4:11 ESV)—like they are God’s very mouthpieces. If God’s heart is breaking for those who are caught in sin and falling short of his glory, there should be a due seriousness in our message that reflects this. If God’s Word seeks to demonstrate the glory and majesty of God, there should be a certain reverence and awe in our teaching that reflects this as well. Richard Baxter said it this way, “Whatever you do, let the people see that you are in good earnest … You cannot break men’s hearts by jesting with them.”¹⁶ In healthy churches, the ministers teach with a seriousness, as though seeking to speak God’s exact words.

• Ministers should be “sound” in their teaching.

The word “sound” has the basic meaning of “well, healthy, and whole.”¹⁷ It is the same word Paul used in verse 1 in calling Timothy to “communicate the behavior that goes with sound teaching.” In contrast with the false teachers in Titus 1:10-11 who were deceiving and misleading whole families by their teaching, Titus’ teaching was to be healthy and sound. It was to promote the health of families, as he taught them right doctrine and the behavior required from right doctrine. In Acts 20:26-27, Paul said this to the Ephesians elders, “Therefore I declare to you today that I am innocent of the blood of you all. For I did not hold back from announcing to you the whole purpose of God.” The whole “purpose” or “counsel” of God refers to everything in the Scriptures. The minister should not just preach his favorite doctrines or what people want to hear. He must aim to preach God’s counsel from Genesis to Revelation. One of the best ways to do this is by simply teaching verse-by-verse through the Bible. This doesn’t allow the pastor to skip difficult or offensive texts. He must preach exactly what God’s Word says, and it will keep him from having blood on his hands before God because of failing to teach God’s full counsel. Certainly, there is a place for strategic topical sermons, especially as they reflect major doctrines in Scripture such as the Trinity, the Gospel, sanctification, the end times, prayer, etc. Just as a healthy diet includes all the food groups God created, including meat, vegetables, fruit, dairy, etc., healthy teaching seeks to cover the whole counsel of God, including Old and New Testament and the major doctrines in Scripture.

Certainly, these criteria should help us in selecting a church to attend and be involved with. Do they have healthy teaching? Are they seeking to teach the whole counsel of God and not just the pastor’s hobby horse or comforting words? Often, to help us become healthy, the doctor has to tell us when we have a disease and the changes that need to be made to be healed. We may not want to hear that we need to give up certain foods, get a certain procedure done, or make changes to our lifestyles; however, it is good for us. Healthy preaching does the same.

As ministers set an example by their good works and soundness in their teaching, it will promote the health of the congregation and its members and hinder the ability of opponents to slander ministers, the church, and God. Again, ministers will always be under attack because of the ministry they do; however, the attacks should be related to God’s message and not their character or how they teach. Since ministers lead the church under Christ’s direction, the health of the church is largely affected by their witness.

Application Question: What makes ministry (both volunteer and vocational) so difficult? In what ways has God used ministers at church or elsewhere to really help you grow in the faith? How can Christians support their ministers better? If you could speak to your pastor or pastors, what would you tell them to encourage them in their ministry?

Healthy Christian Workers

Slaves are to be subject to their own masters in everything, to do what is wanted and not talk back, not pilfering, but showing all good faith, in order to bring credit to the teaching of God our Savior in everything.

Titus 2:9-10

Observation Question: What are characteristics of healthy slaves and therefore healthy Christian workers, including employees and employers?

In the Roman world, there were over fifty million slaves which was about one-third of the population.¹⁸ People could become a slave by being captured in war, selling themselves to pay off a debt or to have their basic necessities met, being born to slaves, or even being trafficked. Unlike slavery in colonial America, slavery in the Roman Empire was not a racial issue. There were slaves of every gender, race, and nationality. Sometimes, slaves had more education than their masters and served as doctors or teachers. Though many slaves were mistreated, some had good relationships with their masters. Some were even given plots of land to grow food for their family and provided with a small salary.¹⁹ It’s commonly been said slavery provided a better life than a typical day worker who struggled to make ends meet for their families. The slaves’ housing, clothing, and food were provided by their master. With that said, Scripture clearly condemns the slave trade. Exodus 21:16 says, “Whoever kidnaps someone and sells him, or is caught still holding him, must surely be put to death.” Also, 1 Timothy 1:9-10 (NIV) says,

We also know that the law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious, for those who kill their fathers or mothers, for murderers, for the sexually immoral, for those practicing homosexuality, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine

However, Scripture never condemns slavery as an institution. It instead provided guidelines for masters and slaves, so they could bring glory to God in the institution (1 Cor. 7:21–22; Col. 3:22; 4:1; 1 Tim. 6:1–2; Tit. 2:9–10; 1 Pt. 2:18–25). The Christian community shocked the ancient world by providing a place where slaves and masters fellowshipped and worshiped together. In fact, sometimes slaves would be the church elders over their masters. God’s primary plan has never been to overhaul secular institutions by a revolution. Instead, God’s plan has always been to overhaul the hearts of sinful men which create sinful institutions. By confronting racism, greed, pride, and malice in the hearts of men and replacing them with humility, love, forgiveness, and selfless service, Christianity has overhauled many institutions. It has led to the equal rights of women in many nations and the abolition of slavery throughout history, not by fighting and war but by changing the hearts of sinful men.

With all that said, Paul’s instructions to Titus about slaves apply most directly to Christian employees and employers in our context. His instructions to Christian slaves were ultimately “to bring credit to the teaching of God our Savior in everything” (v. 10). Christian slaves were to win their masters, other slaves, and those watching to Christ. Being a Christian did not make them revolutionaries; it made them better workers and servants. It was for this reason, in the ancient world, Christian slaves often went for higher prices than their secular counterparts. To have a servant that worked hard, was honest, and didn’t talk back was a master’s dream. Likewise, to have a master who was gentle, loving, and concerned about the slave’s welfare led to the conversion of many slaves. Similarly, today, people are always looking at Christian employees and employers to see if there is any difference in their lives. “Does their faith really matter?” they ask. And when it does, it often adorns the gospel, drawing people to the beauty of Christ. John MacArthur wisely said this about the evangelistic opportunities in the workplace:

For many Christians today, as throughout church history, the most important and fertile field for evangelism is the place where they work. That is their mission field. As in almost no other place, unbelievers have the opportunity to observe believers in day by day situations and activities. They see whether the believer is patient or impatient, kind or uncaring, selfless or selfish, honest or dishonest, clean or vulgar in his talk. They have the opportunity to see how well the Christian lives up to the faith he professes and the principles of the Scripture he claims to hold dear. Inviting unsaved friends to church certainly has a place in witnessing for Christ, but it will be useless and even counterproductive if one’s attitude, reliability, and honesty on the job are questionable.²⁰

In Paul’s final statement to Titus about the healthy church which attracts unbelievers and other believers, he gives five principles to Christian slaves, which apply to us as Christian workers, including employees and employers.

What are characteristics of healthy Christian workers?

1. Christian Workers Must Be Subject To Their Leadership In Everything (V. 9).

“Subject” in the original language is a military word used of a soldier’s relationship to his superior officer.²¹ His obedience was not optional. In the same way, when it comes to work, Christians should obey their superiors in everything, as it applies to the workplace. Certainly, they should not obey if it means disobeying God by doing something immoral, unethical, or that harms their conscience. Christian workers should demonstrate their faith by obedience to their leadership. To not obey would dishonor God.

2. Christian Workers Should Do What Is Wanted By Their Leadership, Including By Their Attitude (V. 9).

“To do what is wanted” can also be translated “to be well-pleasing” in the ESV. It is possible to be obedient and yet not do it with the right attitude or effort which would be unpleasing to one’s leadership. Ephesians 6:7 says this to slaves in the context of submitting to their masters (cf. Eph 6:5). It says, “Obey with enthusiasm, as though serving the Lord and not people.” Also, Colossians 3:23 says this to slaves, “Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people.” The Christian worker should work hard, with a delightful attitude and a spirit of excellence in everything he does. He should work well with others and desire to improve his performance and that of the company. He should do this both to please God and his leadership. John MacArthur said this about working to please one’s leadership as Titus 2:9 commands:

It is not wrong to work hard, do excellent work, and seek to please our employer in order to advance in a company and increase our income. In the right spirit, those motives are legitimate. But they should never be a Christian’s highest objectives. Above all else—far above all else—should be the sincere desire, even on the job, to do that which is pleasing and acceptable to our Lord.²²

3. Christian Workers Should Use Gracious Words When Corresponding With Their Leadership And Co-Workers (V. 9).

Paul says slaves should “not talk back” to their masters. This can also be translated to not be “argumentative” (ESV). It literally means “to speak against.”²³ Christian workers should not be disagreeable or confrontational. They should not talk bad about their leadership behind their back (or even to their face). Words are an indication of what is in our hearts. Luke 6:45 (ESV) says, “for out of the abundance of the heart his mouth speaks.” If Christ is in our hearts, others should be able to tell by our speech. This will be one of our biggest witnesses to our leadership and co-workers. Instead of complaining, cursing, and back-biting like everybody else, we are thankful, wise, and courteous with our words. Philippians 2:14-15 says this:

Do everything without grumbling or arguing, so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world

Ephesians 4:29 says, “You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, that it may give grace to those who hear.”

4. Christian Workers Should Never Be Dishonest (V. 10).

“Not pilfering” means to not steal. Since slaves were often business or household managers, they had access to money, food, jewels, and other valuables. Unfortunately, they commonly had a reputation for petty theft. Likewise, Christian workers commonly oversee spreadsheets, bank accounts, flexible money, and even properties. Especially when abuses are common in the workplaces, including amongst the leadership, there can be a temptation to not have absolute integrity in our stewardship. Though not bending the rules a little bit can cause conflict with our leadership or co-workers, all real leaders want employees with integrity, even if they are honesty sticklers. Danny Akin said it this way:

This servant will go the extra mile in maintaining his financial accountability. There will be no inflated expense accounts, falsified time sheets, or unauthorized use of his employer’s resources. From a paper clip to a corporate jet, he will conduct himself with absolute honesty and integrity. After all, he serves Christ, and he would never think of stealing from Jesus.²⁴

To add to the Christian workers’ integrity, they should not be dishonest by wasting their employer’s time by playing on social media or with video games during work hours. They should give eight hours of labor for eight hours of pay. They should at all times aim to be people of absolute honesty and integrity.

5. Christian Workers Should Be Trustworthy And Dependable (V. 10).

Instead of stealing, Paul says, they should show “all good faith.” Faith seems to refer to faithfulness, dependability, and trustworthiness. This means when given a task to complete, a Christian worker gets it done. His boss doesn’t need to continually look over his shoulder to make sure he is getting his work done or constantly remind him to get to work. He is utterly reliable. When Christian workers are unreliable, it reflects negatively on their faith—often causing others to look down on Christians and their work ethic and even blaspheme Christ.

6. Christian Workers Should Demonstrate The Beauty Of The Gospel In All They Do (V. 10).

Paul says Christian workers should do all these things “in order to bring credit to the teaching of God our Savior in everything.” As mentioned, “to bring credit” can be translated to “adorn” or “show the beauty of.”²⁵ The word “kosmeo” used in this phrase is where we get the word “cosmetics.” People wear cosmetics to better demonstrate their beauty or attractiveness to others. In the same way, when Christian employees work hard, have integrity, don’t steal, and seek to please their leadership, they demonstrate the beauty of the gospel, how it truly changes people’s lives. It demonstrates that there is something different about them and therefore draws people to consider Christ as their Savior. And unfortunately, when the Christian employees’ work ethic doesn’t live up to their testimony, it pushes people away from Christ.

Application Question: What career field do you feel God has called you to as a missionary? How has God used your career as a place to challenge you, use you, and help you grow in the faith? How can Christians better see their workplaces as mission fields and what are some best practices for ministry in the workplace?

Conclusion

Again, in this passage, Paul told Titus to teach the Cretan Christians to demonstrate behaviors that are in accord with sound, healthy doctrine (2:1). As older men and women, younger women and men, ministers, and Christian workers demonstrate a healthy, vibrant faith, it draws people to Christ, including both struggling believers and unbelievers. Instead of pushing people away from God, which so commonly happens in unhealthy churches, healthy churches leave no room for others to slander them or Christ because of their chaste lives. If they are slandered, it’s because of what God’s Word says, not because of any disunity between God’s Word and their lives.

In a healthy church, the older men and women mentor the younger Christians. The young men and women practice discipline and put their families first, even before church and work. Pastors encourage the church through sound and serious teaching and reflect that teaching through their faithful example. Christian employees and employers practice excellence and integrity in their labor to demonstrate the beauty of the gospel. When the world looks around and finds nothing but dishonesty, abuse, greed, fighting, and lack of hope, they look to the church to see if Christ truly offers anything better. Lord, help us be a healthy church that raises up many healthy Christians who demonstrate the beauty and hope of the gospel to a dying world!

Application Question: What stood out most in the study and why? How is God calling you to apply this to your life?

Prayer Prompts

• Pray for God to bless the older men and women in our church, that they would continue to grow in the Lord, trusting him even in old age. Pray that God would anoint them even more in the final season of their lives to serve others and raise up a generation that will continue building God’s kingdom and that they would finish strong.
• Pray for the young married men and women to be self-controlled, faithful to their spouses and children, and to put their family before church and career.
• Pray for the singles to excel in being devoted to the Lord, to be pure, and for God to bring them faithful spouses in his timing, if it be his will.
• Pray for our church ministers, including elders, worship leaders, children and youth workers, ushers, and administrators that God would strengthen them, protect them from the evil one, bless the works of their hands, and bear much fruit through them.
• Pray for our Christian employees and employers to be lights in the workplace through their attitudes, words, and actions. Pray that like Daniel, God would make them ten times wiser than their peers, that he would bless the works of their hands, draw the lost to Christ through them, and protect them from all attacks of the enemy.
• Pray for God to deliver our workplaces from various abuses and strongholds. Pray that he would deliver people, including entire nations and cultures, from pride, greed, the love of money, racism, sexism, unhealthy control over the employees, and anything else that leads to abuse in the workplace.
• Pray that our church and local churches would be healthy, that they would worship God with sincerity and holiness and be a blessing to their communities, cities, and nations to the glory of God.

Copyright © 2023 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version^® (ESV^®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

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Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work. They must not slander anyone, but be peaceable, gentle, showing complete courtesy to all people. For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. But “when the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior. And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people. But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty. Reject a divisive person after one or two warnings. You know that such a person is twisted by sin and is conscious of it himself.

Titus 3:1-11 (NET)

How can we be a blessing to society to ultimately draw them to Christ?

In Titus Chapters 1 and 2, Paul focused on the relationship of believers with those in the church, including raising up elders, silencing false teachers, and instructing older men, younger men, older women, young women, and slaves. In Chapter 3, Paul focused on their relationship to broader society. Twice he repeats the need for good works in this passage. In verse 1, he says, “to be ready for every good work,” and in verse 8, he says for Titus to “insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.” Good works are mentioned six times throughout the book and is its major theme (1:16; 2:7, 14; 3:1, 8, 14). Christians should always seek to engage in good works. Paul also mentions the word “Savior” twice in verses 4 and 6. Though our beliefs may anger people, God desires the church to bless society through good works so that they may be drawn to Christ our Savior. The following verses reflect these same truths:

and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears… For God wants you to silence the ignorance of foolish people by doing good.

1 Peter 2:12, 15

In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Matthew 5:16

With that said, the truths in Titus 3:1-11 are not new. They are reminders. In 3:1, Paul said this: “Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work.” The word “remind” is in the present tense¹, meaning Titus needed to continually remind the Cretans of these truths. It’s often been said that the secret to the Christian life for most people is not learning a bunch of new things, it is simply remembering and practicing what we already know. Like a professional athlete in a slump, often the best thing for him to do is to re-focus on the basics. For a basketball player, that means continually training his dribbling, shooting, and passing. Therefore, in this text, we are reminded of truths that we must always remember, no matter how mature we get. Part of the reason they are so important is because we are so prone to forget them. Consider a few other times in Scripture when the saints were reminded of basic spiritual truths. In Deuteronomy 8:11-14, Moses reminded believers of their need to not forget God when they became wealthy. He says,

Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today. When you eat your fill, when you build and occupy good houses, when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything, be sure you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery,

Also, in Philippians 3:1-2, Paul warned believers of their need to rejoice in the Lord and to beware of false teachers. He says,

Finally, my brothers and sisters, rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you. Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh!

These were simple truths they had heard previously, but they needed to be reminded again as a protection. As born again, new creations in Christ, we have much more powerful forces than aging and the tendency to forget against us. We have the temptations of the world outside of us, the flesh and its desires inside us, and Satan and his demons who surround us. Therefore, we all need reminders so we can faithfully live out our Christian lives.

In light of this, in Titus 3:1-11, Paul gives the Cretan believers reminders to help them be zealous for good works and therefore good witnesses to society. These are reminders that we need to continually hear as we seek to fulfill our mission of being lights and blessings to the world (cf. Matt 28:19-20, Matt 5:16).

Big Question: According to Titus 3:1-11, what reminders do believers need to be a blessing to society?

To Be A Blessing To Society, We Must Remember To Obey Our Authorities And Be Good Citizens

Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work.

Titus 3:1

The word “submit” means to put oneself “under authority.” It was a military term used of the chain of command.² When Paul called for the Cretans to submit to their authorities, this probably had special ramifications for them. Historically, Cretans were known for their rebellious nature. Paul agreed with a Cretan philosopher’s quote about their culture in Titus 1:12, “Cretans are always liars, evil beasts, lazy gluttons.” Polybius, a Greek historian, said they were constantly involved in “insurrections, murders and internecine wars.”³ Most likely, the Cretan Christians still struggled with authority in the church, the workplace, and especially the government, which probably was corrupt. Even if the government authorities were corrupt, they still needed to submit to them.

Interpretation Question: Why should believers submit to corrupt governments and when should they not submit?

When writing the Roman Christians, Paul said this in Romans 13:1: “Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God.” All authorities are instituted by God, including corrupt ones. When Paul wrote this, Nero was on the throne, and he was known for corruption and persecuting Christians. The Roman Christians probably struggled with Paul’s instructions just like the Cretans did.

How can God institute unjust authorities? For at least two reasons: (1) Rulers are often a reflection of their subjects in that we often get the rulers we deserve. In Isaiah 3:1-4 and 6-7, God said this through Isaiah:

Look, the sovereign Lord who commands armies is about to remove from Jerusalem and Judah every source of security, including all the food and water, the mighty men and warriors, judges and prophets, omen readers and leaders, captains of groups of fifty, the respected citizens, advisers and those skilled in magical arts, and those who know incantations. The Lord says, “I will make youths their officials; malicious young men will rule over them… Indeed, a man will grab his brother right in his father’s house and say, ‘You own a coat— you be our leader! This heap of ruins will be under your control.’ At that time the brother will shout, ‘I am no doctor, I have no food or coat in my house; don’t make me a leader of the people!’”

As a judgment, God removed good leaders from Israel and gave them youth and malicious leaders. When they were desperately looking for a leader, they found a person with a coat and decided that qualified him to lead (v. 6-7). Tragically, many of our national elections are filled with people who have all types of corruption charges against them. Certainly, many citizens say to themselves, “Isn’t there anybody else better qualified to lead?” God commonly gives us the leaders we deserve. When Israel rejected God, he gave them Saul who not only disobeyed God but oppressed good citizens like David. Before that, when Israel stopped following God’s laws, God gave them a bunch of corrupt judges in the book of Judges. The worst judge was Samson who married the enemy, was a drunk, and a playboy who continually visited prostitutes. Often, we get bad leaders as a result of our unfaithfulness. God simply gives us what we deserve.

(2) But, secondly, when considering the question of how all authorities can be established by God, including bad ones, God knows that any government is better than complete anarchy. Certainly, bad leaders make things worse, but even worse than their leadership is having no leadership at all, where everybody does what they want. When people rebel against their parents, their teachers, their bosses, and government officials, it leads to total chaos. Where there is anarchy, the most corrupt, rebellious, and ruthless people have power. Even a corrupt government is better than total anarchy. Therefore, Christians should always submit to their governing authorities and not be known for grumbling and rebelling against them. Danny Akin, the president of Southeastern Baptist Theological Seminary, said this:

Christians are not anarchists or rebels. We do not subvert the government or disobey the government unless it brings us into direct conflict with the commands of God (Acts 5:29). And even then our disobedience is passive not active, and we willingly accept the consequences of our actions. This submission is evidence of submission to and trust in God.⁴

Observation Question: In what ways should believers submit to their governments?

In the rest of verse 1, Paul gives further admonitions which seem to reinforce our submission to the governing authorities.

1. Christians should submit to their governments by being “obedient” to them, including obeying laws they don’t like.

As Christ said, we should give to Caesar what is Caesar’s and to God what is God’s (Mk 12:17). We must pay taxes and give honor to our government officials. We should obey them in everything unless their decrees make us disobey God. As with the apostles when they were commanded by the Sanhedrin to stop speaking in Christ’s name, we must reply, “We must obey God rather than people” (Acts 5:29). But, even when we disobey, we must still be respectful of the office, as it reflects God’s authority. When Saul was trying to kill David, David still respected his office by saying he would not touch the “Lord’s anointed” (1 Sam 26:9). We must do the same when evil people rule in government and at times persecute us.

2. Christians should submit to their governments by being “ready for every good work.”

Christians should not just be law-abiding citizens, which is the minimum we should do, but as much as possible, we should also be public-spirited, ready to do good both to the government officials and the citizens they oversee. Though heavenly citizens, Christians must be good earthly citizens as well by seeking to bless their community in various ways, including by the occupations they choose. Sometimes, they should choose to work in government agencies like public schools, the military, the police, or even hold political office. At other times, they should choose a vocation or volunteer to focus on serving the most vulnerable in society. Christians should not just be involved in church; they should be good citizens by eagerly serving their communities. The Teacher’s Outline and Study Bible said it this way:

Every community is filled with needs, the needs of the lonely, poor, shut in, elderly, orphaned, homeless, sick—an innumerable list of needs that cry out for community attention. It is the duty of Christian citizens to take the lead in reaching out to meet these needs. The Christian citizen is to be ready and diligent, taking the lead in every good work within the community and nation. Keep in mind that a person’s employment, his day to day job, is a major work that contributes to society. No matter how mundane, routine, and unimportant a person may feel his work is, it is not. It is very significant, for it contributes and helps to meet the needs of his fellow citizens and community.⁵

Likewise, when God exiled Israel to Babylon, he said this to them in Jeremiah 29:7: “Work to see that the city where I sent you as exiles enjoys peace and prosperity. Pray to the Lord for it. For as it prospers you will prosper.” He calls them to “work” for and “pray” for Babylon’s prosperity. Also, in 1 Timothy 2:1-4, Paul said this:

First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. Such prayer for all is good and welcomed before God our Savior, since he wants all people to be saved and to come to a knowledge of the truth.

Praying for the salvation of our national leaders and citizens and their temporal needs, like righteousness and deliverance from corruption and war, is one of the ways we seek the prosperity and peace of the nation we reside in (Jer 29:7). Certainly, God is pleased with these prayers and acts on their behalf. In response, he commonly distributes his grace and blessing. As Christians are good citizens, they glorify God and draw the lost to him (cf. 1 Pet 2:12).

Application Question: What are some possible ways for Christians to bless their communities both vocationally and from a volunteer standpoint? How can Christians keep the balance of seeking to bless their communities by contributing to their temporal needs and yet still emphasize their spiritual need—which is salvation through Christ? How is God calling you to seek the prosperity and blessing of your community?

To Be A Blessing To Society, We Must Remember To Be Kind To Everyone

They must not slander anyone, but be peaceable, gentle, showing complete courtesy to all people.

Titus 3:2

After talking about the believers’ relationship with rulers, he talks about the believers’ relationship with people in general. In order to win the unbelieving world to Christ, believers must be kind to everyone by demonstrating various virtues often lacking in the world.

Observation Question: According to Titus 3:2, what virtues must believers practice to demonstrate their kindness to everyone, even those who persecute them?

1. Believers must be kind by not slandering anyone.

In not slandering anyone, this certainly has applications for the believers’ relationship with their leaders. Whether in the school, work environment, or government, leaders always bear the brunt of criticism. It’s the difficult part of serving in leadership. Unfortunately, much of the criticism goes farther than recognizing what’s right, wrong, or best. It commonly turns into slander—speaking evil of a person’s intentions (which we can’t know perfectly), exaggerating their failures, or simply lying about them. This is especially true when it comes to political elections or the decisions of our political leaders. Slander is thrown between the various political parties and those who adhere to their beliefs. Unfortunately, Christians have often fallen into the slanderous culture of the world and therefore dulled their witness for Christ.

Scripture clearly forbids speaking evil of not only people in general but leaders specifically. Exodus 22:28 says, “You must not blaspheme God or curse the ruler of your people.” Also, in Acts 23:5, after Paul unwittingly criticized the high priest, Paul apologetically said, “I did not realize, brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” Certainly, there is nothing evil about pointing out and condemning wrongs done by our leaders or others, but the manner is very important. It must always be done with respect and honor for their position which reflects God’s authority and their personhood, as God’s image-bearers. In 1 Timothy 5:1, Paul said this to Timothy about how he rebuked older men in the church: “Do not address an older man harshly but appeal to him as a father.” Timothy was to faithfully point out sin and yet still be respectful of the older men. Also, in line with this, James rebuked Christians (including himself) for their abuse of the tongue by saying, “With it we bless the Lord and Father, and with it we curse people made in God’s image” (Jam 3:9). Essentially, he says, “How can we worship God and tear down his children with the tongues he gave us?” Again, Christians should call out sin, since Scripture very clearly tells us what is right and wrong, but we must be careful of how we do it.

Application Question: How should we call out potential sin in others, especially our leaders, without sinning against them?

(1) First, we need to make sure it’s actually a sin issue and not a preference or wisdom issue (which should be treated differently). (2) We must realize that it’s very possible (and probable) that we don’t know all factors that accompany a leader’s or any other person’s decision. (3) We must never ridicule them and share rumors and shaming reports that we can’t verify. If for some reason we think it’s best to share an unverified report, we should clarify that it is unverified and therefore the story needs further research. (4) Most times, we should be gentle in our rebuke of others, unless they refuse to repent. Ephesians 4:15 says we should speak the truth in love. Proverbs 15:1 says, “A gentle response turns away anger, but a harsh word stirs up wrath.”

In a society where people are constantly tearing each other apart and lying about one another for their own benefit, believers must be different. We don’t slander, gossip, ridicule, or verbally abuse people, especially those in leadership. When we do so, we hinder the work of redemption. If unbelievers hate us because of our ridiculing and slandering them or others, our unwise words build a barrier that might keep them away from Christ. Our priority must be the eternal mission of our Savior and not the petty, temporal battles of our worldly culture.

2. Believers must be kind by being peaceable.

Instead of being known for starting or continuing conflict, believers must be peacemakers (Matt 5:9). It always takes two people to fight. In light of this, in Romans 12:18, Paul said, “If possible, so far as it depends on you, live peaceably with all people.” This means instead of returning evil for evil, we must forgive those who hurt us and even seek to bless them. In 1 Corinthians 4:12-13, Paul said this about his ministry: “… When we are verbally abused, we respond with a blessing, when persecuted, we endure, when people lie about us, we answer in a friendly manner…” Romans 12:19-21 says:

Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.

Again, the natural response to being criticized or hurt is to get even, to hurt them back; however, when we do that, we escalate the problem and make it worse. Instead, like our Lord, believers must bless those who curse them. On the cross, Christ died for those who put him to death (in hopes that they might be saved) and in his last breaths prayed for them to be forgiven. We must do likewise. Though we should never compromise biblical values, we must always endeavor to make peace with others as a hope to be a bridge to Christ. Matthew 5:9 says, “Blessed are the peacemakers, for they will be called the children of God.”

3. Believers must be kind by being gentle.

“Gentle” is a difficult word to translate to English, but it has the sense of “forbearance.”⁶ As mentioned in considering being peaceable, rather than harsh with others, especially those who hurt us, we must be gentle in response. It’s the same word Paul used in Philippians 4:5 to the Philippians who were being persecuted (cf. Phil 1:28-29), “Let everyone see your gentleness.” In a society where people commonly treat others harshly to get their own way or when offended, believers should be known for their gentleness to others.

4. Believers must be kind by showing complete courtesy to all people.

The word “courtesy” can also be translated “humble,” “gentle,” or “meek.” Christ epitomized meekness. In Matthew 11:29, he said, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” Therefore, his followers should be. In Matthew 5:5, he said, “Blessed are the meek for they will inherit the earth.” Meekness is far from being weak. It was used of a wild horse that was trained by his master. It is power under control. Believers are meek in the sense that they submit to their master’s rule over their lives, and one of the ways they do this is by being courteous to all. William MacDonald, in the Believer’s Bible Commentary, said this about the believers’ call to show “complete courtesy to all”:

It seems so proper that courtesy should be taught as one of the Christian virtues. Essentially it means humbly thinking of others, putting others first, and saying and doing the gracious thing. Courtesy serves others before self, jumps at opportunities to assist, and expresses prompt appreciation for kindnesses received. It is never crude, vulgar, or rude.⁷

When dealing with others in society, believers must never speak evil of others by gossiping, slandering, or sharing abusive or untruthful words. Instead, they must be peaceable, gentle in response to being mistreated, and courteous to all by putting others’ needs before their own, even their enemies’ needs. By being kind to everyone, they are a blessing to a society that is the complete opposite of these characteristics. Secular society slanders others and spreads misinformation to stir others up to anger; they promote conflict with both their words and actions; they are harsh in response to those who get in their way or disagree with their views; and instead of putting others first by being courteous, they seek their benefit before others. When Christians are kind to all, they bless society and ultimately point them to Christ. Lord, let that be true of us! Help us be courteous and kind to all!

Application Question: Why is it so important for the church to be kind to everyone by not slandering, being peaceable, gentle, and courteous to all? How does the broader society commonly reflect the opposite of these characteristics, such as being slanderous, contentious, harsh, and selfish? In what ways has the church at times reflected these same negative characteristics, especially when it comes to politics, and therefore, hurt the church’s witness?

To Be A Blessing To Society, We Must Remember Our Past Lives Before Christ

For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 3:3

The word “for” in verse 3 establishes a logical connection with verses 1-2. It’s easy for Christians to turn into self-righteous Pharisees who pridefully judge the failings of their government leaders and unsaved neighbors. However, if we’re going to be a blessing to the secular societies in which we live, we must humbly remember our lives before Christ and how we constantly fail him now. In verse 3, Paul says, “For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.” He gave six characteristics that defined us before Christ, and likewise, define the unbelieving world today.

With that said, many of us may have come to Christ at a young age, or even before we met Christ, we lived somewhat moral lives. Based on our backgrounds and God’s common grace, many of us have been protected from various levels of depravity. However, Paul’s point is not that we all were as bad as possible before Christ and neither is each person in the world. His point is that because of our sin nature, which includes all the mentioned negative traits (Tit 3:3; cf. Gal 5:19-21), we were self-focused, sinful, in rebellion against God, and commonly in conflict with others.

It's important to remember our desperate situation before Christ, so we will be more merciful to our neighbors who don’t know Christ. They live like unbelievers do. In 2 Corinthians 4:4, Paul said the “god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God.” They are blinded, which affects all their decision-making, and we used to be blind as well.

For this reason, it’s important to remember our past failures before Christ to effectively minister to the world, less we become prideful Pharisees who bash unbelievers (for acting like ones) and push them away from Christ.

Observation Question: As mentioned in Titus 3:3, what are the six vices that defined us before our salvation and therefore characterize the world now?

1. Before salvation, we were foolish just like the world.

When Paul says that we were foolish, he is not referring to one’s intellect. People are made in the image of God, and therefore, many are very intelligent. However, with their intelligence, they do not seek to know and submit to God; they often instead seek to deny him by their intelligence or rebel against him. This is what Scripture deems as foolish. To deny the existence of one’s Creator, to live like he doesn’t exist, or to defiantly disobey him is foolish. Psalm 14:1 says, “Fools say to themselves, ‘There is no God.’ They sin and commit evil deeds; none of them does what is right.” Before our salvation, we were just like the world. We lived as though God didn’t exist, and if we did seek God, it was only his hand for our own selfish benefit. In describing the foolishness of unbelievers, Paul said this in Romans 1:21-23:

For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles.

In our foolishness, we created our own gods, whether that was famous people, gods of other religions, or ourselves by making our satisfaction and pleasure the chief end of our existence. We, like the world today, were foolish—spiritually blind to God and the things of God.

2. Before salvation, believers were disobedient just like the world.

We were born with a rebellious nature towards God and others. Romans 8:7 (NIV) says, “The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. Those who are in the realm of the flesh cannot please God.” Before Christ, there was an innate rebellion in our hearts to God and his ways. Ask parents trying to train little children; rebellion is innate in their hearts. They are consumed with what they want and when stopped from getting what they want, they tantrum and rebel. As we’ll see later in this passage, Paul says that’s why we need to be born again. We need new hearts which God gives us through his Spirit when we believe in God. At birth, we had a natural bend towards rebellion against God and other authorities, and we still have to be careful of this tendency. That’s why Paul reminds the Cretan believers, and us, to submit to our governing authorities and be kind to everyone. Though saved, we still have a flesh that wants to criticize, slander, and rebel (cf. Gal 5:17).

3. Before salvation, believers were misled just like the rest of the world.

The word “misled” can be translated “deceived” (NIV) or “led astray” (ESV). We deceive ourselves by thinking that our way is the best path for us, even though it may contradict Scripture. Likewise, the world culture which is antagonistic towards God often leads us astray. It teaches what is beautiful, desirable, and successful, so we’ll go on a path that is antagonistic towards God’s way. Often, friends, family, and church members may approve of these paths because they are culturally acceptable. However, in God’s kingdom, the way down is often the way up. Christ said in his kingdom the first will be last and the last will be first (Matt 19:30), and whoever wants to be greatest must be the servant of all (Matt 19:30). God’s way is often the exact opposite of the world. In addition, we were deceived by Satan who rules the world. Ephesians 2:1-2 says this about us before Christ,

And although you were dead in your transgressions and sins, in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience,

We were deceived by our flesh, the world, and Satan. Like our mother, Eve, before us, we were led astray from God and his ways and still have this tendency. In fact, Scripture describes us as sheep prone to go away from God (Is 53:6). Before Christ, we were previously led astray by our flesh, the world, and Satan. Therefore, we should be merciful to unbelievers when their opinions and actions don’t make sense to us or even hurt us. They’ve been deceived just like we previously were and at times still are.

4. Before salvation, believers were enslaved by various passions and desires just like the world.

Part of the world’s draw is to try to satisfy people with various passions apart from God. Some of these passions are intrinsically evil (like indulging in illegal drugs and hurting ourselves or others); however, many of them are simply the misuse of good things. It’s possible to indulge in good things like video games, social media, or alcohol to the point they become idols that hurt us, our relationship with God, and other people. Because these things never ultimately satisfy, we typically get into a cycle of brief satisfaction that leads to unfulfillment and depression. In order to get brief satisfaction or joy in a world that is ultimately unsatisfying, we keep going back to wells that leave us dry. As mentioned by the Teacher’s Outline and Study Bible, these lusts include but are not limited to:

• having more and more • having bigger and better • partying • lusting • having recognition • having money • owning property • having possessions • intoxicating drugs • having power • exercising authority • indulging in food • getting attention • attaining position • displaying fashion⁸

Many of these things are not bad in themselves but pursued apart from God or instead of God are sinful and enslaving. In John 8:34 and 36, Christ said, “… everyone who practices sin is a slave of sin … So if the son sets you free, you will be really free.” We previously were enslaved to various lusts and at times still fall victim to them. Though free, we at times find ourselves enslaved again because we fail to seek our satisfaction in Christ and therefore fall back into the same unsatisfying cycles. Because of this reality, we can understand and at times even relate to the world which is bound to various passions and lust. This should make us merciful and even more so seek to point them to Christ. Christ said to the woman at the well, whoever drinks of this water will thirst again, but whoever drank of the water he would give would never thirst but instead have fountains of overflowing water in them (John 4:13-14).

5. Before salvation, believers spent their lives in malice and envy just like the world.

“Malice” can also be translated “evil” (NLT). In the context of Titus 3:3, it seems to refer to desiring others to suffer injury or pain. Because we are innately selfish, we often desired our own way even if it meant hurting others to get it, and we wanted to hurt those who hurt us. We wanted them to get in trouble, lose their job, get embarrassed, or for others to hurt them like they hurt us. Our hearts were full of malice.

But not only did we desire ill towards others, we also envied others. Envy means we want what others have—their job, car, spouse, or success. Envy can lead us to hate others because we don’t think they deserve what they have achieved or been given, and we deserve it more. Envy for Naboth’s field led Ahab and Jezebel to have him set up and killed. Before salvation, we struggled with desiring to hurt others, especially those who hurt us, and envied those who had what we wanted. These two vices lead to much of the sin and corruption in the world, including within government and other institutions. We knew these attitudes even if only in infant form and at times still struggle with them today.

6. Before Christ, believers hated others and also were hated just like the world.

This is a sad reality of the world we live in, and whether we believe it or not, at least in minute form, it was in us. In our world, races commonly hate other races, nations hate other nations, employees hate their employers, children at times hate their parents, and many wives end up hating their husbands. We live in a world of hate, and before Christ (and commonly after), aspects of this hate were in us and at times directed towards us. However, in Christ, there is no room for hate within our hearts. Galatians 3:28 says, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for all of you are one in Christ Jesus.” Jew and Gentile commonly hated each other in the ancient world; however, in Christ, they are one. Also, in the ancient world, free people commonly looked down on slaves and separated from them, as they were part of a lower social class. However, in Christ, the barriers between various social classes are no more. In addition, there were separation, stigma, and disdain between the genders, as men looked down on women. However, in Christ they are equal. In Christ, there is no room for mistreating or looking down on those of a different race, socio-economic status, gender, or even political affiliation. This is certainly common in the world, but it should not be true of those in Christ. Our Lord came from a poor family who lived in the ghetto and yet is Savior and God of this world. Before Christ, we commonly hated and were hated. Therefore, we should be gentle with the pagan world around us who still commonly struggles with these things. We understand them and at times have still fallen to these sins in our hearts.

Application Question: How should remembering our sinful pasts affect us, especially in considering the sinful world around us?

Remembering these sobering truths should create these four things in us:

• gratitude in our hearts for how God changed us.
• humility as we remember what God changed us from.
• kindness to others in the same place.
• faith that God can change those who are still in that place.⁹

Are we thankful that we’re not who we used to be? Are we humble because we realize God set us free from enslavement to various lusts and is changing us daily into his image? In response to these realities, are we being kind to the sinful world around us, realizing they need Christ just like we do? Finally, are we believing that Christ can change anybody, just like he changed us? We should never give up hope and never stop reaching out and doing good to others in the hope that Christ might save them.

Application Question: Why is it so important for us to remember our past struggles with sin before salvation (and after) to better minister to others (cf. 1 Tim 5:15)? In what ways have you experienced and seen the negative vices in the world which Paul mentioned in Titus 3:3?

To Be A Blessing To Society, We Must Remember Our Great Salvation

But “when the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior. And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”

Titus 3:4-7

The “but” in verse 4 signals our great transformation from rebels of God to his followers. “But ‘when the kindness of God our Savior and his love for mankind appeared, he saved us.” God’s kindness and love appeared to mankind 2,000 years ago when God’s Son, Jesus Christ, came to the earth, died for our sins, and rose again. Because of this, God offers all the precious gift of eternal life if we accept Jesus as our Lord and Savior. Romans 6:23 says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” John 3:16 says, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” Paul’s argument is that we must not only remember our past, in how far we were away from God, but also God’s gracious salvation of us. As we remember our salvation, it helps us be grateful to God for saving us, merciful to others who have not experienced God’s salvation, and hopeful that they will. In fact, this hope helps us to actively share the gospel with them and live lives that make the gospel attractive to them. If we’re going to be a blessing to society, we must remember God’s great work of saving us.

In fact, Paul seeks to help us remember by giving us one of the greatest summaries of salvation in Scripture. In Titus 3:4-7, Paul breaks down the various elements of our salvation. Each element could be a sermon series in itself, as many books have been written over them. Therefore, we will only cover them briefly to help us remember the greatness of our salvation and provoke us to bless the world, so they may ultimately experience it.

Observation Question: What are the essential elements of our salvation as listed in Titus 3:4-7?

Titus 3:4-7 says:

But “when the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior. And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”

1. God saved us because of his benevolent character.

In this summary of our salvation, Paul says:

• God saved us because he is kind (v. 4; Rom 2:4). This means he is good and benevolent in disposition. He is not mean and uncaring; he is kind and wants us to experience his blessing.
• God saved us because he is loving (v. 4; John 3:16, Rom 5:8). He has a deep and intense affection for us. God loves us so much that he gave up everything to deliver us from the consequences of sin. He sent his very Son to die for us. In Scripture, God is the initiator of salvation. We ran away from him through our sins. However, he came after us because he loves us.
• God saved us because he is merciful (v. 5; Eph 2:4-5). This means he is compassionate and forgiving towards us. Though God is just in that one sin deserves eternal wrath, he is also compassionate and forgiving, and that’s why he provides a path to salvation. In being merciful, God does not give us what we deserve which is eternal separation from him in a very real fiery judgment.
• God saved us because he is gracious (v. 7; Eph 2:8-9). If mercy means that God does not give us what we deserve, grace is when he gives us what we don’t deserve. We deserve hell, but he gives us eternal life and makes us co-heirs with his Son (Rom 8:17). We will rule with Christ throughout eternity. From slavery in prison to one-day ruling in a palace. That’s the story of our salvation. It’s full of God’s grace—his unmerited favor.

Our salvation is based on God’s character. He is kind, loving, merciful, and gracious.

2. God saved us despite our character.

Titus 3:5 says, “he saved us not by works of righteousness that we have done.” This is the problem with every religion in the world, including Catholicism. They believe that we can be saved by our works—that humanity can contribute to God’s work of salvation. However, that is not what Scripture teaches. Romans 4:5 says, “But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness.” Also, Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.”

In the Galatian churches, there was a group of Jews who taught faith and works were needed for salvation. They taught that Christians had to practice the law to be saved, including men being circumcised. This was probably being taught in the Cretan churches as well. In Titus 1:10 (ESV), Paul talked about there being rebellious people full of deception, “especially those of the circumcision party.” With the Galatians who were being tempted by this cult, he said this in Galatians 5:2, “Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!” Likewise, we must say to those who believe baptism, church attendance, giving to the poor, taking the Lord’s Supper, or any other good work is necessary for salvation: “If you do those works to be saved, Christ will do you no good! You cannot be saved.” In Luke 5:32, Christ said this to the Pharisees who thought they were good enough to receive salvation: “I have not come to call the righteous, but sinners to repentance.” Christ can only save those who know they cannot save themselves, those who know they are under God’s eternal judgment for just one sin (Rom 6:23). Therefore, those who proclaim to be followers of Christ but are trusting in Christ plus their baptism, church membership, or other good works, cannot be saved. God cannot save those who are trusting in some other savior. In John 14:6, Christ said, “I am the way, and the truth, and the life. No one comes to the Father except through me.” It cannot be through Christ plus works; it can only be through Christ alone. God did not save us because of our works but despite them. Isaiah 64:6 says all our righteousness are like filthy rags before God—they repulse him, only Christ’s righteousness, as our substitute, will do.

3. God saved us through the new birth.

Paul says God saved us “through the washing of the new birth and the renewing of the Holy Spirit” (v. 5). In John 3:1-6, Christ told Nicodemus that nobody could enter the kingdom of heaven unless they had been born again by the Spirit. According to John 1:12-13, John said the new birth happens when we receive Christ as our Lord and Savior. He says,

But to all who have received him—those who believe in his name—he has given the right to become God’s children—children not born by human parents or by human desire or a husband’s decision, but by God.

This is what Paul is talking about in Titus 3:5. When God saves us, he doesn’t leave us the same, caught in sin. He radically changes us. Second Corinthians 5:17 says, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” When a person is born again, they go from spiritual death (cf. Rom 8:7, 1 Cor 2:14)—no response to spiritual stimuli, the things of God—to being spiritually alive to God and the things of God. Ephesians 2:5 says it this way, “even though we were dead in transgressions, made us alive together with Christ—by grace you are saved!” When someone is born again, they start to demonstrate the characteristics of their heavenly Father. They will find that they have, what has been called, “religious affections.” Where before they had no interest in reading the Bible, attending church, worshiping God, praying, and evangelism, now they do. They desire to read and obey God’s Word and worship with the saints. In fact, they will be marked specifically by love for other believers. In 1 John 3:14, John said this: “We know that we have crossed over from death to life because we love our fellow Christians. The one who does not love remains in death.” Supernatural love for other believers marks those who have been truly born again. Like God, who so loved the world that he gave his Son for them (John 3:16), born again believers start to have a deep affection for other believers. They become family that they want to worship with, pray with, encourage in the faith, and meet their needs in practical ways. Christ taught the same thing that John did. In John 13:35, he said: “Everyone will know by this that you are my disciples—if you have love for one another.” This supernatural love which happens at salvation and matures throughout life marks born again believers. In Acts 2:45, those who had just accepted Christ as Savior began to sell all they had to give to the poor among them. They were truly born again.

Washing

The “new birth,” also translated “regeneration” (ESV), is described as a “washing” (v.5). What does the “washing” refer to? It does not refer to baptism, since baptism is something we do after salvation (cf. Acts 10:44-48). The metaphor of washing was used by Christ when he washed the feet of the disciples. In John 13:10, Christ said: “The one who has bathed needs only to wash his feet, but is completely clean. And you disciples are clean, but not every one of you.” The initial “bath” in Christ’s metaphor seems to refer to the washing at regeneration. The bath which washes us seems to have both a negative and positive connotation. In a bath, there is both a getting rid of dirt and a making one clean. Likewise, in the new birth which is described as a “washing” in Titus 3:5, there is a cleansing from sin and a receiving a righteous nature (cf. Gal 5:16, 22), which both happen by the Holy Spirit. This looks back to the promise of the new birth to Israel in Ezekiel 36:25-27, where God says through the prophet:

I will sprinkle you with pure water and you will be clean from all your impurities. I will purify you from all your idols. I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh. I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations.

With that said, in continuing with Christ’s metaphor of a bathed person needing his feet washed in John 13, though we are bathed at salvation, in the sense of deliverance from the penalty and power of sin (cf. John 15:3, Rom 6:1-11), we need continual washings of our feet after, in the sense of confessing and repenting of sins to God for forgiveness (1 John 1:9), to stay cleansed. At regeneration, we have our initial bath, and then after, we need continual cleansing.

Renewing

When Paul says, “and renewing of the Holy Spirit” (v. 5), this seems to be a part of what Ezekiel and Paul were referring to. At the new birth, we are born again through the Spirit and empowered to continually get rid of sin and become more righteous. Therefore, this “renewing of the Spirit” happens at spiritual birth but continues throughout a believer’s life, as he submits to the Spirit. For example, Romans 12:2 says, “Do not be conformed to this present world, but be transformed by the renewing of your mind, so that you may test and approve what is the will of God—what is good and well-pleasing and perfect.” As we reject the philosophies of the world and submit to God’s Word, the Holy Spirit renews our mind and leads us into God’s perfect will for our lives. Likewise, Colossians 3:9-10 says, “Do not lie to one another since you have put off the old man with its practices and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it.” Again, by repenting of sins, like lying, and practicing righteousness, the Holy Spirit renews us into the image of our heavenly father.

God saves believers through the new birth. He washes them from sin, empowers them with a new nature, and continually renews them into his image, all through the work of his Spirit. God makes us new creations in Christ (2 Cor 5:17), and therefore, there will be definite changes in the life of someone who is truly born again which is a proof of their salvation. Obedience to God (1 John 2:3-5), a decrease in sin (1 John 3:6, 9), and a love for believers (1 John 3:14), among other positive virtues, will mark them (cf. Matt 5:3-10, 1 John, etc.).

4. God saved us by justifying us.

Justification simply means “to declare righteous.” This, like regeneration, happens at the moment of a person’s conversion, when one accepts Christ as their Lord and Savior. An easy way to remember justification is “God makes us ‘just’ as though we never sinned.” There are two parts to justification. (1) It includes God forgiving our sins because of Christ’s death on the cross to pay the penalty for them, and (2) God declaring us as righteous based on Christ’s righteous life. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” On the cross, Christ was our substitute. God declared that our sins were his and punished him in accordance with them. By Christ’s death, he appeased God’s just wrath for the sins of the world. In the same way, God looked at Christ’s righteous life and declared it as ours. Christ never lied, stole, or sinned in his heart, and he always did God’s will. God now looks at us as having the righteousness of his perfect Son.

What does this mean for us? Practically, justification means that we will never be condemned for our sins because Christ was condemned for us. Romans 8:1 says, “There is therefore now no condemnation for those who are in Christ Jesus.” Also, Romans 8:33-34 says:

Who will bring any charge against God’s elect? It is God who justifies. Who is the one who will condemn? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

In our salvation, God not only forgave our sins, delivered us from the power of sin, and gave us a righteous nature through his Spirit, but also declared us righteous because of his Son’s substitutionary perfect life and death for us (2 Cor 5:21). Therefore, we will never be condemned eternally, even for our present sins and the continual accusations of the evil one.

Recognizing this aspect of salvation is important so that we don’t accept Satan’s condemnation when we fail or fall into sin. The enemy will seek to keep us in our sins by his repeated accusations: We’re not good Christians. We’re hypocrites. We should stop coming to church and stop reading our Bible. We’re probably not even saved. However, in response, we must not defend ourselves. We must recognize our sin, but also, Christ’s perfect life. We are accepted by God not because of our righteousness but because of the Son’s. Therefore, we must reject the condemnation of the devil and our flesh, and run back to God, run back to his people, run back to righteousness because God has declared us righteous in his Son. Satan condemns us to keep us in sin and push us away from God, but the Holy Spirit convicts us to turn us away from sin and back to God.

5. God saving us includes becoming heirs of eternal life.

In verse 7, Paul says, “since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” Eternal life is something that begins at conversion, as we are brought into a right relationship with God. In John 17:3, Christ said, “Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.” It is a quality of life that we have now, as we worship and obey God. It includes growing in righteousness, peace, and joy. Romans 14:17 says, “For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.” However, our present experience of eternal life is only a foretaste of the eternal glory that awaits us. We have a confident expectation of this, a sure hope. This hope should give us strength when going through the temporary trials of life and when we face death, ours, and that of other believers. In Romans 8:18, Paul said this: “For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us.” Thinking about the glories of eternity made him less consumed with his present sufferings. The sufferings on earth are incomparable to the glory that we shall experience in eternity. God saved us to give us eternal life which should give us confidence while going through the temporary trials of life and experiencing the weakening of our earthly bodies. This might in part reflect Paul’s command to put on the helmet of salvation as part of the armor of God (Eph 6:17). This includes a confident expectation of eternal life that helps us navigate temporary attacks, sickness, the crosses we bear in life, and even death. Knowing our eternal destination helps us stand and not quit in the difficulties of life.

Interpretation Question: In what ways does remembering our salvation, and the various aspects of it, help us be a better blessing to the unbelieving society around us?

Steve Cole’s comments are helpful in applying the reality of our great salvation to enable us to bless society more effectively:

Paul’s point is, if you received mercy when you deserved judgment, then show God’s kindness, love and mercy to unbelievers who don’t deserve it. You’re thinking, “But he wronged me!” Well, you wronged God, but how did He treat you? He showed you mercy. Show mercy to the unbeliever who wrongs you. “But she maligned me!” You once maligned God, who is perfectly good, but He still showed you kindness and grace. Rather than getting even, show kindness and grace to that person who maligned you. “But she doesn’t deserve it!” Neither did you!¹⁰

Often instead of being merciful to lost unbelievers around us, we’re like the merciless servant who was forgiven much by God but was not willing to forgive the little failures of others and therefore came under God’s discipline (Matt 18:23-35). For this reason, it’s important for us to continually remind ourselves of the greatness of our salvation, including how much God forgave us. If we don’t, we’ll be merciless and joyless Christians who push others away from Christ instead of near him.

Application Question: How can we constantly remind ourselves of our great salvation so we can live in light of it, as we seek to bless the world?

• We should give God thanks often for our salvation and all its blessings, through both prayer and worship, including singing songs which explain and remind us of the greatness of our salvation (i.e., Amazing Grace).
• We must continually read God’s Word, as the major theme of it is salvation. In short, the story of the Bible is creation, fall, and redemption. The Bible is the story of redemptive history. Throughout it, from Genesis to Revelation, God is seeking to save a people from sin and destruction and restore creation. If we are weak in our time in God’s Word which has the theme of salvation, we will lack the joy of our salvation and the mercy it promotes in us towards others.
• We should practice the Lord’s Supper often where we remember Christ’s death for our sins and look forward to his return.
• We should often pray to the Lord as David did, “Restore to me the joy of your salvation” (Ps 51:12 ESV), since we commonly lack it.

As we consider this reality, we must ask ourselves, “Are we still joyful about our great salvation or has it become a common thing, simply the ABCs of our faith?” Without a continual wonder of it and recognizing the depths we were saved from, we will lose our joy in it and therefore not share it with others nor show them the mercy we have received.

Application Question: What aspect of the essential elements of salvation that Paul mentioned in Titus 3:4-7 stood out most to you and why? Why is it important to remember God’s mercy in saving us to be a blessing to the unbelieving world around us? How can we practically demonstrate the favor we received from God to others? What is the danger of forgetting God’s grace to us in salvation and how will that negatively affect us and our relationship with others? How is God calling you to continually remember your great salvation?

To Be A Blessing To Society, We Must Remember Our God-Given Mission And Remind Others Of It

This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.

Titus 3:8

When Paul says, “this saying is trustworthy,” it seems to refer to our great salvation in the previous verses (4-7). The phrase is used five times altogether in the pastoral epistles (1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11; Titus 3:8). These sayings may have been creedal statements or hymns in the early church.¹¹ They were repeated verbally and probably sung to catechize the church members—to help them memorize and live out the truths. Titus was to “insist on” or “stress” (NIV) the “truths” of our salvation to help the Cretan churches live in light of them. The “truths” may refer not only to the teachings on salvation, but also the practical exhortations Paul gave in Chapter 2 to the various demographics in the church (older men, older women, slaves, etc.) and Chapter 3:1-7 on how Christians should behave in broader society.¹² Believers should live in a godly manner within the church and outside of it. Paul says these “truths” should be emphasized, “so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people” (v. 8). Salvation in Christ is not just to deliver us from judgment and to have an eternal relationship with God. God saved us for a mission—to do good works that benefit all people. Though not saved by good works, we are saved to good works which should be directed to both believers and nonbelievers. Ephesians 2:8-10 says,

For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast. For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.

What are these good works? In short, they can be summarized in the mission statement, “Edifying Believers and Reaching Unbelievers for Christ.” With the church, we must seek to disciple believers and help them grow in the faith, so they can fulfill God’s calling on their lives. With unbelievers, we must share the gospel with them, pray for them, and seek to love them in practical ways to show them the love of Christ, in the hope that they will get saved. In order to bless society, we must continually remind ourselves and others of our mission—to edify the local and broader church and reach unbelievers for Christ.

Titus was to insist upon these truths by continually repeating them to the Cretans. Likewise, we must repeat the mission to ourselves and emphasize it to other believers as well. Parents must continually teach their children the mission—that Christ has gifted them and called them to serve their local church and reach the world for Christ. We must continually insist on this reality with those we disciple one on one or in small groups. We must emphasize the mission because we are so prone to get side-tracked and consumed with other things. It’s easy to become consumed with our jobs, trials, family, comfort, and even retirement, and therefore neither bless God’s church nor the world he is trying to reach. In 2 Timothy 2:4, Paul used a military metaphor to help Timothy not lose focus on his mission in serving Christ. He said: “No one in military service gets entangled in matters of everyday life; otherwise, he will not please the one who recruited him.” We must constantly remind ourselves of the mission and insist on it with others, even as Paul did with Titus and Timothy.

Application Question: How should we find good works to engage in to benefit both the church and broader society?

When Paul says that the Cretans “may be intent” on engaging in good works (v. 8), it means to “be mentally intent on, concentrate on” or “to think and give careful attention to.”¹³ Good works don’t happen by accident. They take intentional thought and planning. This includes asking ourselves questions like, “How has God gifted me? What are my passions? How can I use these gifts and passions to bless my church, community, nation, or the world in general?” It also includes thinking about, “What ways am I weak? How can I partner with others who have gifts that I don’t to complete what God has put in my heart?” With that said, certainly, we don’t just think about ourselves, we think about others. We ask ourselves, “What are weaknesses of my church and how can I get involved to help out? How can I be a blessing and show God’s love to my neighbor or co-worker? Who are the vulnerable in my community and how can I get involved to meet their needs?” If we are going to be a blessing to the church and society, we must take time to think and plan, so we can maximize our gifts, passions, and time to the glory of God. The writer of Hebrews said it this way in Hebrews 10:24: “And let us take thought of how to spur one another on to love and good works.”

Again, this is something we must constantly remind ourselves and others of because we’re so prone to forget. Our natural tendency towards selfishness and comfort makes it easy to forget God and his mission to build the church and reach the world (cf. Matt 28:18-20). Lord, help us to not forget the mission. Continue to remind and guide us and help us to do the same with others. In Jesus’ name, we pray. Amen!

Application Question: Why are we so prone to forget our mission to build God’s church and reach the world? Why are good works so important to that mission? What gifts and passions has God given you and how can you use them to bless a church member, neighbor, co-worker, friend or even more broadly to bless our church, community, nation, and even the world? What are weaknesses and strengths of your current church and how can you supplement them? What are weaknesses and strengths of your broader community (city/nation) and how can you support, even if only through prayer?

To Be A Blessing To Society, We Must Remember To Avoid Foolish Fights And Divisive People

But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty. Reject a divisive person after one or two warnings. You know that such a person is twisted by sin and is conscious of it himself.

Titus 3:9-11

Finally, after sharing positive ways believers must bless society, he shares two negative things believers must be careful of which hinder their ability to bless others. They must avoid foolish fights and divisive people.

Foolish Fights

As seen throughout the letter, there were false teachers in the Cretan congregations causing discord by their teachings. In Titus 1:10-11, Paul said this about why elders should be established in every city (1:5):

For there are many rebellious people, idle talkers, and deceivers, especially those with Jewish connections [or “circumcision party” ESV], who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

The predominant faction of these false teachers were Jews who focused on aspects of the law that were no longer required in the New Covenant, such as males being circumcised and how eating certain foods made a person unclean. They caused conflicts in the church by misleading whole families and making money off their followers (1:11). They were to be silenced (1:11) and rejected (3:10).

In Titus 3:9, Paul says the reason debates with these teachers, or their followers, must be avoided is because the debates are “useless and empty” or “unprofitable and worthless” (ESV). Unlike doing good works which are “beneficial for all people” including believers and unbelievers (3:8), divisive arguing hinders the mission of the church. In fact, Christ emphasized the importance of unity in the church when praying in John 17:23. He prayed that his church would be “completely one, so that the world will know” that God sent the Son. The unity of the church is a blessing to society because it confirms the gospel. Disunity makes the gospel unattractive, pushing believers away from the church and keeping unbelievers from being drawn to it.

Unfortunately, divisive arguing, especially about the finer points of theology, is a plague on the church that commonly destroys its witness. William Barclay said this in describing a religious tendency towards unfruitful and divisive theological debate in many churches:

It has been said that there is a danger that a man may think himself religious because he discusses religious questions. There is a kind of discussion group which argues simply for the sake of arguing. There is a kind of group which will argue for hours about theological questions. It is much easier to discuss theological questions than it is to be kind and considerate and helpful at home, or efficient and diligent and honest at work. There is no virtue in sitting discussing deep theological questions when the simple tasks of the Christian life are waiting to be done. It is indeed true that such discussion can be nothing other than an evasion of Christian duties. Paul was quite certain that the real task of the Christian lay in Christian action. That is by no means to say that there is no place for Christian discussions; but it is to say that the discussion which does not end in action is very largely wasted time.¹⁴

Now certainly, Paul is not referring to fruitful biblical discussion amongst two believers or a small group. He is referring to “foolish controversies” that must be avoided. In general, when considering the merit of a biblical debate (or debate in general), we must ask ourselves, “How does this promote the gospel which is our mission to share and sanctification which all Christians are called to grow in?” This is what Paul said to Timothy when encouraging him to tell the Ephesians to avoid the useless speculations in 1 Timothy 1:4. He said for them not “to occupy themselves with myths and interminable genealogies. Such things promote useless speculations rather than God’s redemptive plan that operates by faith.” God’s redemptive plan is to save us through the gospel and sanctify us through God’s Word. Applying this principle to various situations or topics takes tremendous wisdom. However, clearly, with things that Scripture does not explicitly address, we should be careful about debating and most times even speculating about. Deuteronomy 29:29 says: “Secret things belong to the Lord our God, but those that are revealed belong to us and our descendants forever, so that we might obey all the words of this law.” Personally, when asked various theological questions in my role as a pastor and professor, I commonly say Scripture does not address that or God does not tell us why he did this or that. Then, I may share some logical possibilities which have little authority. When applied to things outside of Scripture (such as government policies, etc.), we should be firm where Scripture is clear (like with abortion and marriage being between a man and woman) and less firm where Scripture is not.

Divisive People

In Titus 3:10, when Paul says to “reject a divisive person after one or two warnings,” the Greek word for “divisive” is where we get the English word “heretic” from. However, in the first century, it didn’t have a theological connotation; it simply meant “to take sides” or “to choose for oneself.”¹⁵ It referred to a self-focused, opinionated person who would not listen to reason; consequently, there was no point in arguing with him. Instead, we should warn him once or twice, and then have nothing to do with him.

Interpretation Question: In rejecting a divisive person, is Paul’s warning referring to excommunication or ostracism?

There is some debate over whether rejecting a divisive person refers to a formal act of church discipline or simply social ostracism.¹⁶ It probably is a general statement which could refer to either depending on the situation. Some divisive people will need to simply be avoided (at least for a season; cf. 2 Thess 3:14-15), while others will need to be disciplined by the church for the person’s spiritual health and that of the church (1 Cor 5:9-13). The need for church discipline will depend on (1) the seriousness of their doctrinal error, (2) their persistence in sharing it, and in general, (3) how divisive they are. The full process for church discipline is described in Matthew 18:15-17. Christ says a person in sin should be approached one on one; then with two or three others. If he still won’t repent, then the church should reach out to the person in hopes of his restoration. However, if he persists in sin, he should be separated from—meaning excommunicated. In Matthew 18:17, Christ said: “If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.” Jews avoided Gentiles and tax collectors; they would not even walk by them nor talk to them. Christ was not condoning their mistreatment but simply using an illustration that would help the Jewish Christians understand how to treat believers living in rebellion. Likewise, Paul warned the Corinthians to do the same. In 1 Corinthians 5:9-13, he said this:

I wrote you in my letter not to associate with sexually immoral people. In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world. But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person. For what do I have to do with judging those outside? Are you not to judge those inside? But God will judge those outside. Remove the evil person from among you.

Application Question: Why should unrepentant believers be disciplined?

1. Unrepentant believers should be disciplined in hopes that they would repent.

When the church separates from them, it shows the seriousness of their sin in hopes that they might be ashamed and repent (cf. 2 Thess 3:14). In 1 Corinthians 5:4-5, Paul said this about a professing believer having sex with his father’s wife:

When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

The believer was to be disciplined in the hopes that he may repent and ultimately be saved. In fact, his repentance would be evidence that he was truly saved and not just a professing believer who was never really born again.

2. Unrepentant believers should be disciplined to protect the church from the spread of sin.

In 1 Corinthians 5:6, Paul said this in the same context: “Your boasting is not good. Don’t you know that a little yeast affects the whole batch of dough?” When dishonesty, gossip, or sexual immorality is happening in the church without discipline, it begins to spread. Therefore, it must be disciplined so that all may be corrected.

3. Unrepentant believers should be disciplined to preserve the witness of the church to the world.

In 1 Timothy 3:7, Paul said this about the selection of a potential pastor/elder: “And he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil’s trap.” If a pastor has a reputation for sin amongst the world, it gives them opportunities to mock the church and the God of the church. It’s one of Satan’s traps. He loves to parade Christians, especially Christian leaders, who fall into sin amongst the public to destroy the church’s witness. When the church is worldly, it cannot be light to a dark world. Church discipline helps preserve the witness of the church to the world.

With all this said, the call for believers to not engage in foolish fights or with divisive people should not just be applied to our relationships with other church members. If Christians are constantly arguing with and fighting with the world over temporal matters, including political issues, they will push away those they are called to bear witness to. In addition, they may find themselves not desiring the salvation of their unsaved opponents, as seen with Jonah and his animosity for the Ninevites. If believers are going to bless the world, they must stay away from foolish fights and divisive people in general. It only dims the light of the gospel and risks pushing people away from Christ altogether.

Application Question: In what ways do Christians engaging in divisiveness hinder its mission to build up the church and reach the world? How have you seen this negatively affect the church? Why is church discipline important? How have you seen or experienced it? Why is it often neglected? What types of sins, if not all sins, should the church formally discipline?

Conclusion

How can we be a blessing to unbelieving society, so that they can be drawn to Christ?

1. To Be a Blessing to Society, We Must Remember to Obey Our Authorities and Be Good Citizens
2. To Be a Blessing to Society, We Must Remember to Be Kind to Everyone
3. To Be a Blessing to Society, We Must Remember Our Past Lives Before Christ
4. To Be a Blessing to Society, We Must Remember Our Great Salvation
5. To Be a Blessing to Society, We Must Remember Our God-given Mission and Remind Others of It
6. To Be a Blessing to Society, We Must Remember to Avoid Foolish Fights and Divisive People

Application Question: What stood out most in the study and why? How is God calling you to apply this study to your life?

Prayer Prompts

• Pray for grace for the church to submit to government authorities and be good citizens instead of irritants of the state, especially in places where their views are mocked and they are persecuted.
• Pray for grace for the church to excel in good works to bless society by working in the public sphere and caring for the most vulnerable, including the elderly, the sick, poor, and orphans.
• Pray with thanksgiving for our salvation and his continual changing us through his Word, people, and Spirit.
• Pray for the lost around the world to hear the gospel and, in response, repent of their sins and put their faith in Christ, so they can be saved.
• Pray for unity and reconciliation in God’s church instead of division and that the church would wisely avoid unedifying conflicts with the world that distract from our mission.

Copyright © 2023 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version^® (ESV^®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

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Leading a small group using the Bible Teacher’s Guide can be done in various ways. One format is the “study group” model, where each member prepares and shares in the teaching. This appendix will cover tips for facilitating a weekly study group.

1. Each week the members of the study group read through a selected chapter of the guide, answer the reflection questions (see Appendix 2), and come prepared to share in the group.
2. Prior to each meeting, a different member is selected to lead the group and share his answer to Question 1 of the reflection questions, which is a short summary of the chapter read. This section of the gathering could last from five to fifteen minutes. This way, each member can develop his ability to teach and will be motivated to study harder during the week. Or, each week the same person could share the summary.
3. After the summary has been given, the leader for that week facilitates discussion of the remaining reflection questions and selected questions from the chapter.
4. After discussion, the group shares prayer requests and members pray for one another.

The strength of the study group is that the members are required to prepare their responses before the meeting, allowing for easier discussion. Another is that each member has the opportunity to further develop his ministry skills through teaching. These are distinct advantages.

Copyright © 2023 Gregory Brown

BTG Publishing all rights reserved.