Christian Teaching & Theology, An Introduction

 

 Titus 2New American Standard Bible (NASB)

Duties of the Older and Younger

2 But as for you, speak the things which are fitting for sound doctrine. 2 Older men are to be temperate, dignified, sensible, sound in faith, in love, in [a]perseverance.

3 Older women likewise are to be reverent in their behaviour, not malicious gossips nor enslaved to much wine, teaching what is good, 4 so that they may [b]encourage the young women to love their husbands, to love their children, 5 to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonoured.

6 Likewise urge the young men to be [c]sensible; 7 in all things show yourself to be an example of good deeds, with [d]purity in doctrine, dignified, 8 sound in speech which is beyond reproach, so that the opponent will be put to shame, having nothing bad to say about us.

9 Urge bond-slaves to be subject to their own masters in everything, to be well-pleasing, not [e]argumentative, 10 not pilfering, but showing all good faith so that they will adorn the doctrine of God our Saviour in every respect.

11 For the grace of God has appeared, [f]bringing salvation to all men, 12 [g]instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, 13 looking for the blessed hope and the appearing of the glory of [h]our great God and Saviour, Christ Jesus, 14 who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds.

15 These things speak and exhort and reprove with all [i]authority. Let no one disregard you.

The IVP New Testament Commentary Series

The Sound Doctrine and Social Ethics (2:1)

Christian ethics and the Christian message are meant to be inseparably and harmoniously related. Paul's command in verse 1 binds Titus to this principle. He does so because the opponents had rejected the message and perverted the concept of a Christian way of life.

Sound doctrine, the approved teaching of the Christian faith which produces spiritual health, is the immovable foundation of the Christian life. What is taught about Christian living must be in accord with (or correspond to) it. Paul measures this in two ways.

First, the Christian message is the source of the real Christian life. It is salvation through Christ that has introduced this new manner of life (2:12). Without the message there can be no Christian ethics. Consequently, many of the terms that describe aspects of godly living in verses 2-10 represent the possibilities of belief and in principle do not have their beginning in human effort. Here Christian and secular "respectability" part ways.

Second, the Christian manner of life accords with the Christian message by serving its missionary purpose. It adorns the gospel and makes it attractive to those who look on (2:5, 8, 10).

This opening command is therefore not simply a transition to bring the readers from 1:16 to the practical teaching of 2:2. Rather, it reminds Titus and Christian teachers that Christian ethics to be Christian must emerge from, correspond to and serve the message of the Scriptures. Furthermore, every believer's lifestyle must be subjected to the test of biblical principles; the alternative is to allow our lives to be shaped and approved by a value system that is opposed to God's.

The Basis of Godly Conduct (2:11-15)

It might be asked, Why should Christians pursue this respectable and dignified life? Surely God's people should turn from sin; but what warrant is there for endorsing such a mundane form of respectability? Actually, it is not mundane at all, if it is properly understood. It is a part of God's plan. This is what Paul meant to prove in this passage.

The language of this text, especially verses 11-14, is majestic and somewhat allusive. Content, tone and form suggest the passage was probably originally constructed for a baptismal service. Its use of terms that were widely popular made it applicable in this context in which Paul seeks contact with the outsider. But despite these points of contact, the theological basis for the new life that Paul establishes places this life into an entirely different category.

The Appearance of the Grace of God (2:11)

It may seem strange to us to speak of God's grace "appearing." Pagans used the term grace to signify divine or regal beneficence—something good done by a god or king for those who could not do for themselves. For the Hebrew and the Christian, however, the grace of God is the essence of God's covenant with humankind. It signifies God's unmerited love. The language of verse 11 shows that this grace culminated or found full expression in a particular event. But what event does Paul mean?

The verb appeared is a technical term for the manifestation or "epiphany" of a god (or hero) to bring help. Paul (or his material) has borrowed this concept to denote the "appearance" of Christ (2 Tim 1:10), and elsewhere in these letters the term refers to the second, future "appearance" of Christ (2:13; 1 Tim 6:14; 2 Tim 4:1; compare 2 Thess 2:8). It is this historical event that gives full expression to God's grace.

This event, too, brought help. But the help associated with God's grace, salvation, transcends any pagan notions of help or deliverance from physical calamity. It is salvation from sin and sin's extensive, destructive results. Salvation is an adjective in the Greek sentence which describes something intrinsic to grace: God's grace is not simply beneficent in purpose, it means to save.

This event is unique in another respect. In scope it is universal, reaching in some way to all men. This does not mean that all people respond to the appearance of Christ—to his birth, ministry, death and resurrection—with equal acceptance. In fact, the change to us below (vv. 12, 14) implies the need for belief. But as a means of salvation God's grace in Christ is offered to all. Compared with pagan beliefs in patron gods who might deliver a city from crisis, the claims of Christianity are startling.

Thus Paul's logic begins with the event of Christ's incarnation and earthly ministry. But his main point is yet to come.

The Bible Panorama

Titus 2

V 1: TEACH TRUTH Titus must speak things which are appropriate to sound teaching from God’s truth.

V 2–8: ALL AGES In a wide-ranging panorama of the church, each age range of people is to be taught and exhorted to follow God’s work and to honour Him in what they think and say

. V 9–10: SUBMISSIVE SLAVES Slaves are to obey their masters, without answering back, and show faithfulness that adorns God’s Word.

V 11–14: GOD’S GRACE God’s grace has caused His salvation to be offered to all men. The evidence of acceptance of God’s offer is a sober, holy, and righteous lifestyle, a looking for the appearing of the Lord Jesus Christ, an appreciation of His redemptive death on the cross, and a purity and zeal that mark His people out as different.

V 15: CONSISTENT CONDUCT In speaking, exhorting and rebuking with God’s authority, Titus is to live in such a way that no one will despise him because of any lack of correlation between his lifestyle and his teaching and preaching.

Dictionary of Bible Themes

7797 teaching

The apostles’teaching formed the basis of the instruction given to the first Christians. Parts of the NT draw a distinction between preaching and teaching, seeing the former as a means of converting individuals, and the latter as a means of instructing them after conversion.

The importance of teaching

Ecc 12:11-12 “goads” prod the sluggish to action, while “embedded nails” furnish a kind of mental anchorage. “Shepherd” is almost certainly a reference to God himself. See also Pr 1:8-9; Pr 3:1-2; Pr 4:1-4; Pr 6:20-23; Mt 5:19; 1Co 14:6; 2Ti 4:2-3

Teaching given by parents

Pr 22:6 See also Dt 6:6-9; Dt 11:18-19; Eph 6:1-4

The apostles’teaching

Ac 2:42; Tit 1:9 See also Mt 28:19-20; Ro 6:17; Ro 16:17; 1Th 4:8; 2Th 2:15; 1Ti 1:10-11; 1Ti 4:6; 1Ti 6:3; 2Ti 1:13-14; 2Ti 4:3; Tit 2:1

The gift of teaching in the church

Ro 12:7 See also 1Ti 4:13-14

Ways of teaching believers

Through example 1Th 1:5-6 See also 1Co 4:17; 1Co 11:1; Php 4:9; 1Th 2:14; 2Ti 3:10; Tit 2:3-7

Through dialogue with the teacher Ac 20:7; Ac 19:8-9

Through explanation of ceremonies Ex 12:26-27; Ex 13:14-16

Through proverbs Pr 1:1-6,20-28

Through the law Dt 6:6-9; Dt 11:18-19; Dt 27:1-26; Ps 78:5-8

Through mutual edification Col 3:16 See also Ro 15:14; 1Th 5:11; Heb 5:12

Through the instruction of different groups within the church Eph 5:22-6:9; Col 3:18-4:1; Tit 2:1-10; 1Pe 2:18-3:7; 1Pe 5:1-5

The distinction between teaching and preaching

Ac 15:35 See also Mt 4:23; Mt 9:35; Mt 11:1; Lk 20:1; Ac 4:2; Ac 5:42; Ac 28:31

Examples of major themes taught in the NT church

Righteousness from God through faith in Jesus Christ Ro 3:21-22 See also Gal 2:20-21

Freedom in Christ from the demands of the law Gal 5:1-3

The humility of Jesus Christ Php 2:5-8 See also Heb 13:12-13

The supremacy of Jesus Christ Col 1:18

The superiority of Jesus Christ Heb 3:3 Hebrews also shows Jesus Christ to be superior to the angels, the high priest and the sacrifices.

Godly behaviour Eph 4:22-24 See also Ro 12:1-2; 1Ti 6:1-2

Dictionary of Bible Themes

8166 theology

The study of God, as he has revealed himself in Jesus Christ and in Scripture.

Theology is based on God’s self-revelation

2Ti 3:15-17 See also Ps 1:1-3; Ro 1:1-3; Ro 15:4; 1Co 15:1-4; 2Pe 1:19

The benefits of theology

A concern for right teaching in the church Tit 2:1 See also Heb 6:1-3

A deepened understanding of God Ps 119:169 See also Ps 119:24; Ro 15:4; 2Ti 3:14-16

Spiritual illumination Ps 119:130 See also Ps 119:105; 2Pe 1:19; 1Jn 2:8

Access to the truth Ps 33:4 See also Ps 119:43,160; Col 1:3-6; Rev 21:5

An inspiration to meditation and praise Ps 119:15-16 See also Jos 1:8; Ps 48:9; Ps 56:4,10; Ps 119:27,97-98,148; Ps 143:5

A life of obedience and holiness Ps 119:9-11; Mt 7:24-27; Lk 11:28; Jn 14:15; Jn 17:6; 2Ti 3:16-17; Jas 1:22

Yours by His Grace,  for the sake of His Gospel and His Kingdom

Blair Humphreys

Southport, Merseyside,  England

The Believer's Behaviour, A Guide

 

Titus 3New American Standard Bible (NASB)

Godly Living

3 Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, ² to malign no one, to be peaceable, gentle, showing every consideration for all men. ³ For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. ⁴ But when the kindness of God our Saviour and His love for mankind appeared, ⁵ He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, ⁶ whom He poured out upon us richly through Jesus Christ our Saviour, ⁷ so that being justified by His grace we would be made heirs ^[a]according to the hope of eternal life. ⁸ This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. ⁹ But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. ¹⁰ Reject a factious man after a first and second warning, ¹¹ knowing that such a man is perverted and is sinning, being self-condemned.

Personal Concerns

¹² When I send Artemas or Tychicus to you, make every effort to come to me at Nicopolis, for I have decided to spend the winter there. ¹³ Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them. ¹⁴ Our people must also learn to engage in good ^[b]deeds to meet pressing needs, so that they will not be unfruitful.

¹⁵ All who are with me greet you. Greet those who love us in the faith.

Grace be with you all.

The IVP New Testament Commentary Series

The Church in the World (3:1-8)

Biblical Christians are by definition in a predicament. Christians must live in this world, but they are not of this world. As the Father sent Christ into this world to minister, so he sends believers to be ministers in the world (Jn 17:14-18).

Titus 2:1—3:8 is concerned with living in this world. The previous passage stresses engagement in the world, by enforcing Christian respectability in a way that shows sensitivity to accepted social rules and relationships. At this point the question of the Christian's general attitude toward all people and political institutions is raised. What is the Christian's obligation in relation to the world—that is, to its unbelieving inhabitants and its political structure? The early church had to deal with this question (1) because it was compelled by Christ's missionary mandate to reach the world with the gospel, a task that requires interaction, and (2) because the political system was generally opposed to the exclusive claims of Christianity.

What Paul has to say in Titus 3 is not new, but reflects agreement with both his own earlier thinking and that of 1 Peter 2:13-17. The instruction in 3:1-8 divides into three parts: verses 1-2 give the instructions; verses 3-7 give the theological foundation for the behaviour that is prescribed; and verse 8 adds a missionary motive.

Christian Living in the World (3:1-2)

Christian conduct outside of the church is to be sensitive in two directions, to government authorities (v. 1) and to all people (v. 2).

Paul's injunction to recognize the state is firmly embedded in the New Testament church's ethical code. Here we find a command common to other New Testament "household codes" at the head of a list of virtues (see 1 Tim 4:12; 6:11; 2 Tim 2:22; 3:10). It is likely that Paul and other New Testament writers drew on and adapted teaching from a common source to which the "household code" belonged (see on 1 Tim 2). This aspect of the teaching encouraged the church to respect the government; a form of the verb "to be subject to" is typical of this kind of teaching (Rom 13:1, 5; 1 Pet 2:13). Essentially, the instruction calls for Christians to participate in this level of the social structure (as far as possible) according to society's rules.

Participation as such takes two courses. "Obedience" is left unexplained, but presumably it corresponds to Romans 13:6 where a specific example of doing what is obligatory (paying taxes; in 1 Tim 2:2, obedience takes the form of praying for—and thereby expressing loyalty to—government leaders) underlines the need to do what the "system" requires. Subjection to the state—that is, adherence to and recognition of this institution—means obeying the rules.

Yet subjection also necessitates the more active expression of the Christian life which is (according to the early church's code) traditionally termed "doing good" (Rom 13:3; 1 Pet 2:15). This was the attitude of the respectable, loyal citizen. As with the other two passages cited and throughout the Pastorals, "doing good" is Christian existence portrayed in tangible ways in the life of the believer or the community (collectively) as the observable manifestation of the Holy Spirit. Paul has stressed in other contexts that this "expression of the Spirit" will include socially responsible behaviour (Tit 2; 1 Tim 2:8-15; 5:1-2, 9-14; 6:1-2).

At verse 2 the church's responsibility toward all people comes into view. The tradition seems to have influenced Paul here to connect this responsibility and the responsibility to the state (compare 1 Pet 2:13, 17). Essentially, the instructions advise the Cretan Christians to make as few waves as possible by living in a way that fosters good relations. In the area of speech, Christians are not to be known as those who slander others. Rather, in speech and conduct (that is, in the totality of life; see discussion at 1 Tim 4:12) they are to be known for peace-ableness, gentleness (NIV considerate) and meekness (humility) toward all people.

Misunderstanding these qualities leads to what has been called "doormat Christianity." But in reality they have nothing to do with passivity. Peace-ableness is a conscious mode of response that allows one to resist taking a violent course in difficult situations, often sacrificially, in order to save relationships. Gentleness (or consideration) is an attitude that quiets personal concerns to make room for the concerns of others. And meekness (humility) is that balanced perception of oneself that makes it possible to regard others as more important (compare Phil 2:3-4). In fact, the last two qualities describe Christlikeness, the basic disposition of Christ toward others (2 Cor 10:1; compare 1 Tim 3:3; 2 Tim 2:25). Paul's language portrays Christian living in relation to all people as reasoned forbearance in every aspect of life, the putting of the concerns of others ahead of one's own.

Salvation and Change (3:5-7)

Verses 5-7 explain in rich detail and from several perspectives the nature of the salvation that this event brought.

Salvation and God's mercy (3:5). First, the cause of our salvation is solely God's mercy. While from the standpoint of human need Jesus' crucifixion could be explained as "for our sins" (1 Cor 15:3), from the standpoint of God's love it was because of his mercy. This mercy of God is the equivalent of the loving-kindness of God that in the Old Testament (Hebrew hesed) formed the basis of the covenant relationship with Israel. Salvation in Christ has its origin in the very same place. It is God reaching toward humankind to put us into relation with himself, not (as the phrase not because of righteous things we had done shows) the reverse. Human effort is excluded: salvation is not something that a person can merit (Rom 3:21-28; Gal 3:3-9; Eph 2:8-9; 2 Tim 1:9).

Salvation and the Holy Spirit (3:5-6). Second, it is the Holy Spirit who applies salvation to us. But the three metaphors that occur in this connection—washing, rebirth and renewal—require a closer look. If you have been in the church for a while, you probably feel comfortable with such terms; they have become Christian jargon, and we hardly question their meaning. In fact, though, such words put off outsiders to the faith, and our frequent easy use of such jargon leaves them rightly wondering whether we really do understand what we believe.

A check of the commentaries confirms that the meanings of these words and their relationships are not settled matters. The main possibilities can be arranged as follows (see Dunn 1970:165-70 and Fee 1988:204-5).

1. through the washing of rebirth and (through) renewal by the Holy Spirit

2. through the washing that produces rebirth and renewal (the washing being) by the operation of the Holy Spirit

Salvation and history (3:6). Verse 6 spells out in greater detail the historical reference point of salvation alluded to in verse 4 (when . . . appeared). It consists of two things. First, the verb poured out takes the readers back to the description of the outpouring of the Spirit on the day of Pentecost (Acts 2:17-18, 33). Second, verse 6 brings the thought back to the work of Christ, through which God's plan became concrete reality. The phrase through Jesus Christ our Saviour is an abbreviation for Christ's historical ministry of teaching, healing, sacrificial death and resurrection, and its results (v. 5). As the preposition through indicates, it was this Person and his work that made possible the gift of the Holy Spirit (Jn 16:7; Acts 2:33).

Salvation and hope (3:7). What is the goal of God's redemptive work? It is eternal life (Rom 2:7; 5:21; 6:22-23; Gal 6:8). Through justification, the believer takes up the privileged position of an heir, as Paul often points out (Rom 3:24; 4:13-14; Gal 3:6-29; 4:6-7). The unique thing about God's family is that every Christian shares this position equally. None is entitled to a greater share than another, for the object of inheritance is eternal life (compare Mt 19:29; Lk 18:18). But the inheritance is yet to be received, so it remains an object of hope. Nevertheless, the certainty of God's past acts in Christ guarantees the certainty of what is still to be fully obtained (see above on 1:2).

Consequently, Christians can boldly live the kind of life prescribed in verses 1 and 2, because God has intervened in human history to bring about a change. The whole salvation complex—rebirth and renewal, justification and hope—is reality, grounded in the historical events of Christ's ministry and death/resurrection and in the outpouring of the Holy Spirit. But to experience the new reality, the believer must actively decide to step forward; the reality of the Christian possibility is not experienced through reciting a creed but by performing it in faith.

Confronting the False Teachers (3:9-11)

The sombre tone of these verses reflects the gravity of the situation that Titus faced in the Cretan churches. Paul focuses on the utter uselessness of the false teaching and the depravity of the heretics. Yet a note of hope, however muted, is sounded.

Paul's instruction in verse 9 is to refuse to enter into the false teachers' dialogue (see 1 Tim 4:7; 6:20). Apparently, the arcane nature of their doctrine, which, as genealogies and quarrels about the law suggest, built upon a novel use of the Old Testament (see on 1:14; 1 Tim 1:4 notes; 1 Tim 6:20), led to a great deal of bitter controversy. In fact, throughout the Pastoral Epistles it is controversy (see notes at 1 Tim 1:4) and strife (NIV arguments) that most typify the opponents and their false doctrine (1:10-12; 1 Tim 1:4-7; 6:3-5; 2 Tim 2:23). The final evaluation of the false message and its results as unprofitable and useless stands as the exact antithesis of genuine Christianity (profitable for everyone, v. 8)

The Bible Panorama

Titus 3

V 1–2: ACCEPT AUTHORITY Church members are to be told to accept lawful authority and to be ready to do good works. They must live peaceably and gently, speaking no evil and showing humility to all men.

V 3–8: CONVERSION CONDUCT Paul reminds Titus of the shameful and wicked ways that he and they lived before coming to know Christ. But God’s kindness and love in Christ have changed that, through His mercy, His cleansing and the work of His Holy Spirit in response to faith in Jesus Christ. Because of God’s grace, which has justified repentant sinners, they should now maintain good works, and Titus must teach this because it is good and profitable for them all.

V 9–11: DAMAGING DIVISIONS Foolish disputes and unprofitable discussions which are going nowhere, and lead to strife, are to be avoided. A person causing division is to be warned twice only. If he still continues in his selfishness and sin, he is then to be rejected. The implication is that church discipline should then exclude him until repentance and faith are manifested.

 V 12–14: SUPPORTING SAINTS Paul looks forward to a visit from Titus soon, and briefs him on the itineraries of some of his co-labourers in the gospel. He urges Titus to make sure that God’s saints are supported in their needs, lacking nothing. The church people must also maintain good works to meet their needs, and thus be fruitful.

V 15: GRACIOUS GREETINGS Again, Paul ends one of his letters by sending the greetings of all with him and asking Titus to greet all who love him in the faith. They need what he wants for them, namely God’s grace.

Dictionary of Bible Themes

5769 behaviour

A person’s actions or way of life. Good behaviour will not earn salvation, but believers must practise good behaviour in accordance with Scripture as evidence of their conversion. Scripture stresses that bad behaviour is inconsistent with Christian faith and urges believers to mend their ways.

Examples of good behaviour

Ge 6:22; Lk 1:6 See also Ge 5:24; 2Ki 18:3; Job 1:8; Jn 1:47; 3Jn 3,5-6,12

Examples of bad behaviour

1Ki 16:30 See also Ge 4:8; Ge 6:5; 1Sa 25:3; 2Ti 4:14; 3Jn 9-10

Good behaviour towards God is commanded

Ex 20:2-11 pp Dt 5:6-15

Obedience to God’s word Ps 1:2 See also Ps 19:7-11; Ps 119:1-4

Good behaviour towards other people is commanded

1Pe 2:12 See also Ex 20:12-17 pp Dt 5:16-21; Ps 15:1-5; Pr 12:2 Pr 10:1-31:31 contains much wisdom concerning good and bad behaviour; Mt 5:21-24

Good behaviour does not earn salvation

Ro 3:20; Tit 3:5 See also Gal 2:15-16; Eph 2:8-9; Php 3:9

Good behaviour confirms a believer’s profession of faith

Jas 2:14-19; 2Pe 1:5-11 See also Mt 7:16-20 pp Lk 6:43-45

Obedience to Jesus Christ and his teachings Mt 7:24-25 pp Lk 6:47-48 See also Jn 14:15,23; Jn 15:10; Col 3:16

A believer has died to sin and is alive to God Ro 6:11-14 See also Ro 6:2,19; Gal 5:16,24-25; Eph 4:22-24; Col 3:1,5,9-10; 1Th 5:5-8

More on Christian Behaviour

Yours by His Grace for the sake of His Gospel, His Church and His Kingdom

Blair Humphreys

Southport, Merseyside , England

19^th August 2015