“Introduction of Hope” (Titus 1:1–4)

Series: “Titus: Godly People, Godly Church”Text: Titus 1:1–4

By: Shaun Marksbury Date: April 14, 2024

Venue: Living Water Baptist ChurchOccasion: PM Service

Introduction

This morning, we considered many theological problems in the modern church, such as most of the evangelical church believing there are multiple ways to heaven. We could also consider many of the practical problems, such as spiritual malpractice by the staff, such as abuse and gross negligence of duties. Many churches also lack biblical structure, often looking to the corporate world for cues. That’s to say nothing about the silly and juvenal behavior of many pastors, like jumping on trampolines on the stage in front of the congregation or squirting them with water pistols. If we spend too much time thinking about such things, we might get depressed!

Thankfully, God has not left us in the dark concerning good church order. We begin studying the Book of Titus this evening, one of the books of Scripture known as the pastoral epistles (along with 1 and 2 Timothy). These letters would remove much of the mystery of running church for believers, especially the leaders of fellowships, so we can know what God deems to be proper order in churches. Paul wrote this letter to Titus with this intention.

Paul was the apostle to the Gentiles, plural, so he desired to continue moving and planting churches in key areas. Crete is a large island — about 160 miles by 35 miles — situated in the middle of the sometimes-tumultuous Mediterranean Sea, obviously strategic in location. Yet, around ad 62–64, Paul was moving on to serve the Macedonian churches (cf. 3:12). Paul knew there was still some work to make the churches of Crete sound, healthy, and godly, such as the appointment of the right kind of elders. Yet, Paul knew he could assign a faithful companion to this task, so he chooses to leave Titus there and then sends along these instructions.

What was happening in Crete? As one study notes,

The believers in Crete lacked leadership and were suffering as a result. False teachers were taking advantage of the absence of sound doctrine. Judging from Paul’s exhortations, the harmony and morals of the young congregation were disrupted. Paul relied on Titus to help them establish their leadership and make up their other deficits. Their struggles are repeated in every age, and this letter is as relevant today as it was to Titus.

Who was Titus? He came to Christ earlier, perhaps during Paul’s first missionary journey through the area (see. v. 4). Since then, Titus had helped on future missionary endeavors with Paul; Paul would write in 2 Corinthians 8:23, “As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ.” Paul is confident that Titus is the man for the job of setting things in order in Crete.

So, Paul says in v. 5, “For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you.” With the pagan religions and Jewish mythologies, Titus must make certain that he selects the right people. That is why this letter is so important.

As we consider these things, we want to know how to have both our church and our lives properly structured. We’ll note four truths about the Book of Titus from this introduction. It’s a book to believers, of hope, of proclamation, and of faith. Let’s look at the first of those.

Titus is a book to believers (v. 1)

Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness,

We see that this letter is written by the Apostle Paul, and there doesn’t seem to be much debate about that. However, Paul doesn’t identify himself first as an apostle. Instead, he uses a term translated here as “bond-servant.” He’s done this elsewhere (Rom. 1:1). However, the Legacy Standard Bible (LSB) translates it “slave,” which is a better translation. There were many slaves in the Roman Empire, but ironically, Paul was a citizen who could have been proud to boast that he was never in bondage to anyone. However, Paul instead testifies that he is owned by Christ.

This sets a tone for this letter that believers need to receive. Consider that it isn’t just Paul who does this; James, the brother of our Lord, also did identified himself this way (James 1:1). Moreover, John said God gave Revelation for the Lord’s bond-servants or slaves (Rev. 1:1), a reference to all believers. We are to see ourselves as God’s servants.

It’s true that horrible things have been done in slavery in the US in the past, and horrible things continue to happen in the name of slavery around the world. Horrible things also happen to you who are enslaved by sin, the devil, and the world. Yet, good things happen when you are purchased by a gracious Master, especially if you live a life of submission to the Lord. Paul is proud to say that Jesus Christ owns him, and Paul willingly submits to the Lord’s command.

With this strong hint for believers, Paul continues to identify himself as “an apostle of Jesus Christ.” The word “apostle” literally means “sent one,” one who is sent with a purpose, as an official messenger. In this case, Paul is claiming a special category for himself when he says he’s an apostle of Jesus Christ, much like the prophets of God claimed for themselves in the OT. Paul defends his credentials in 2 Corinthians.

Christians need the words of the apostles and prophets, for it is the foundation of church (Eph. 2:20). Of course, even though Paul is writing to Titus, he is writing for the benefit of the church. He says he writes “for the faith of those chosen of God,” or, as the LSB says, “God’s elect.”

Note first it’s for the faith of “those chosen of God.” Jesus refers to God’s people as “God’s elect” (Luke 18:7). Many people struggle with applying this language to believers (I’ve even heard Christians deny election is ever taught in the Bible!). However, this is a hopeful designation for believers. When election and predestination appear in Scripture, believers are reminded that God decreed their promises before creation (see. Eph. 1:4). That’s the hope and assurance: your existence as a believer doesn’t rest on you; it comes from outside yourself in God.

So, this is to say that Paul writes for Christian believers in Crete. He wants them strengthened in their faith, and his words to Titus can accomplish that. Unless he writes, the Cretan believers may lack what they need to live sound lives and have a sound fellowship.

But Paul isn’t just writing for the faith of God’s chosen; note second it’s for “the knowledge of the truth which is according to godliness.” This isn’t just knowledge but “full knowledge” (LSB). God desires believers to come to “the knowledge of the truth” (1 Tim. 2:4). Christians should grow in this knowledge.

Of course, Paul isn’t talking about believers gathering knowledge for knowledge’s sake. As Paul writes in 1 Corinthians 8:1, “Knowledge makes arrogant, but love edifies.” Here, his focus is more on the need for godliness.

This was a particular need in Crete. As one study notes, “Cretans had a reputation for ungodliness (Titus 1:12).” Of course, we should all seek truth and doctrine which conforms to godliness. Those who don’t are conceited and lack understanding (1 Tim. 6:3–4).

This letter will help with growing in godliness. Paul writes of its source when he says, “For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age.” Paul then writes in the third chapter some practical suggestions on godly living. As another study notes, “Good works or works appears eight times in this epistle (twice in v. 16; 2:7, 14; 3:1, 5, 8, 14). At least two other phrases parallel the good works theme: “reverent in behavior” (2:3) and “adorn the doctrine of God” (2:10).” So, the grace of God through Scripture can teach believers to avoid ungodliness and embrace godliness.

So, this isn’t just a book to Titus on how to order churches. It is also a book that will help all believers grow. One of the particular needs for believers in this world is hope, which is where we turn next.

Titus is a book of hope (v. 2)

in the hope of eternal life, which God, who cannot lie, promised long ages ago,

Understand what Scripture means when it speaks of hope. It isn’t talking about a desire. It doesn’t present hope as a pie-in-the-sky fantasy. Rather, it is an expectation or a promised outcome.

In this case, the outcome is eternal life — life only God provides, life in Him. Paul teaches on this in this letter when he writes in Titus 3:7 that “so that being justified by His grace we would be made heirs according to the hope of eternal life.” He links eternal life with the heirship of Christ, meaning that our union with Christ through the Holy Spirit prompts our expectation of eternal life.

Paul is writing for believers to bank on this. As the MacArthur Study Bible notes here, “This is divinely promised and divinely guaranteed to all believers, providing endurance and patience (cf. John 6:37–40; Rom. 8:18–23; 1 Cor. 15:51–58; Eph. 1:13, 14; Phil. 3:8–11, 20, 21; 1 Thess. 4:13–18; 1 John 3:2, 3).” All believers own this hope of eternal life because God has promised it for us.

To be clear about that latter point, God is unchanging, and He can’t lie. That’s the description of the true God we have here. As Hebrews 6:18 says, it “is impossible for God to lie.” He is free from any deceit or falsehood, and He made this promise.

God cannot lie, He never lies. This is a view of God the believers in Crete needed; in v. 12, Paul quoted the Greek poet Epimenides, who wrote, “Cretans are always liars, evil beasts, lazy gluttons.” Perhaps you have also struggled with falsehood. Yet, as 2 Timothy 2:13 says, “If we are faithless, He remains faithful, for He cannot deny Himself.” God made this promise sure, before the ages, or “from all eternity” (LSB).

So, this is a sure expectation. He promised the gospel through the prophets in Scripture (Rom. 1:2). This also goes back to divine election; the Lord “saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim. 1:9). We have an ironclad hope in God for eternal life because of who God is, not so much who we are.

Believers need to hear about such a hope. They need to hear the truth of God proclaimed. That brings us to the next point:

Titus is a book of proclamation (v. 3)

but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior,

It’s all about timing, and God has all of it worked out properly. First, He brought about the gospel in Jesus Christ at the proper time. Here, Paul focuses more on the manifestation of the word or the message.

This is the message Paul, the slave, the apostle, was to proclaim. The term translated “proclamation” here is κήρυγμα (kerugma), meaning “preaching” (see LSB here). This word “was the word for the message proclaimed by a public herald.” This is a different act than just teaching, say in a classroom setting. Preaching is public proclamation.

And Paul, of course, did preach or proclaim the message. In 1 Corinthians 2:2–5, he says, “For I determined to know nothing among you except Jesus Christ, and Him crucified. I was with you in weakness and in fear and in much trembling, and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, so that your faith would not rest on the wisdom of men, but on the power of God.” He didn’t want to wow believers with his personal knowledge or ability, which was certainly extensive, but simply in the cross of Christ.

The Lord entrusted him with this responsibility, and this is what all men of God have. For instance, Paul told Timothy this: “Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you” (2 Tim. 1:13–14). Yet, it wouldn’t stop with Timothy; he tells him in 2:2, “The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also.” So, Timothy was to hold onto the truth and then find men who would also hold it while passing it on to others.

Paul likewise told Titus to find trustworthy men. In v. 9, he describes men “holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.” A church isn’t going to be godly if it doesn’t proclaim the message of God!

Preaching the truth is a vital component of church ministry. Salvation comes through the preaching of the Word — “So faith comes from hearing, and hearing by the word of Christ” (Rom. 10:17). God can also establish believers through the preaching of Christ (Rom 16:25). This is why preaching is so important to the ministry, and why having leaders who can handle the Word of God is so necessary. If a church isn’t proclaiming Christ, it ain’t a church.

This is what God commands. He is the Savior, and He demands that His word or message goes forth for the world and for the sake of believers. Paul models that, because he understands the importance of faith (our final point).

Titus is a book of faith (v. 4)

To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.

Here, we finally get to the section of Paul’s introduction where he says to whom he is writing. He calls Titus his “true child” or “genuine child” (LSB). By this, he means that Titus is the fruit of his gospel ministry, and Titus continued to follow Paul much as a disciple would. In other words, Titus is a product of Paul’s proclamation.

Titus came to faith in the common faith. They share a faith, of course, but this also bespeaks the universality (some might say the little-c “catholic” nature) of the Christian faith. Peter wrote to those “who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ” (2 Pet. 1:1). Jude said we should “contend earnestly for the faith which was once for all handed down to the saints” (Jude 3). Note that it is “a common faith” that Titus came into, and a sound church must be able to affirm the same historic truths about the gospel.

Those who hold to such truths need grace and peace from God. Of course, this is a common greeting, but that doesn’t make it a flippant or trite expression. The God of grace and peace can grant these blessings to those in need, such as weary ministers of the gospel or sin-laden believers.

Note that grace and peace doesn’t just come from God, though. Paul exalts Jesus to the level of God in two ways. First, he says Jesus is a distributor of grace and peace alongside the Father. He also is saying that Jesus is Savior, just as he said God is Savior in the previous verse. That’s because the common faith accepts the deity of Christ and the trinitarian truth about God.

Conclusion

This is a book which will help us grow in our faith and the application of the truth! It will help us to properly order our lives as well as our church. Part of that ordering begins by understanding what God says about elders, which we’ll being examining next time. Yet, it starts with a determination to have one’s aim to be godly, something we need both the truth of Scripture and the grace of God to fulfill. May we ever make our goal to be a godly people with a godly church.