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CLOSING REFLECTION ON TITUS

END-OF-SERVICE BENEDICTION

SERMON PREP

PERSONAL TAKEAWAYS

VERSE 9: “But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless.”

In contrast to “profitably insisting” (v8) on the trustworthy sayings of the gospel—i.e. the trustworthy news for the believer that God has accomplished a great salvation in bringing them out of spiritual death (v3) unto spiritual life (v5) and good works (v1-2,8). In contrast to this, what is “unprofitable and worthless” for the church are “foolish controversies, genealogies, dissensions, and quarrels about the law”

Because these things are foolish, unprofitable, and worthless, they must be avoided. The Church of Christ must be devoted to wisdom of edification

Remember that Paul’s goal in writing to Titus & the Church in Crete was “for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, in hope of eternal life” (1:1-2)

False teachers in Crete were undermining what Christ’s will for His Church is! Their edification and sanctification!

Paul seems to be turning his attention back to the false teachers he already alluded to in Chapter 1:10-16

What were the foolish controversies?

What were the foolish genealogies? Tampering with the genealogy of Christ himself in the OT? Trying to re-write history?

Paul earlier mentioned “Jewish myths” (1:14)

What were the foolish quarrels about the Law? This most certainly points to the Jewish Law (i.e. Circumcision Party of 1:10) rather than any sort of Gentile-based Law

Paul earlier mentioned “the commands of people who turn away from the truth” (1:14)

VERSE 10: “As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him,”

While there is a secondary general principal for the importance of guarding against divisiveness amongst fellow believers within the church, this is specifically referring to the importance of guarding against unbelieving divisive false teachers within the church

False teachers Paul already clearly alluded to in Chapter 1:10-16

“insubordinate, empty talkers and deceivers….upsetting whole families by teaching for shameful gain what they ought not to teach”

KJV translation is “a man that is a heretick”

I’ve witnessed the lead pastor of a local church rip this verse out of its context and quote it to me in order to justify shunning a brother in Christ whom he felt was being divisive, rather than walk through a church discipline process with him and the greater church body

This exhortation is not only for Titus, but for the elders he was to appoint in Crete (1:5)

a crucial part of an elder’s role if have the ability and readiness to “hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.” (1:9)

“After warning him once and then twice”

There is a grace period, and prayerful efforts to correct and call to repentance

this harkens back to 1:13 where Paul exhorts Titus/elders to “rebuke them sharply, that they may be sound in the faith”

the goal in the church discipline is always restoration to the body!

“Have nothing more to do with him”

The call for excommunication once it has become obvious that the false teacher/divisive person is unwilling to acknowledge his sin and repent

The importance of involving the whole congregation in the Matthew 18 church discipline process

VERSE 11: “knowing that such a person is warped and sinful; he is self-condemned.”

the unrepentant false teacher has given irrefutable evidence that he is acting like an unbeliever and is condemning himself by his unrepentant actions. He is living like who he is (warped & sinful)

it’s one thing for peaceful unbelievers to be in our midst (we welcome that!)

it’s a whole different ball game when it comes to divisive unbelievers/false teachers (elders and the congregation must protect against this)

this language is similar to Paul’s descriptions back in Chapter 1:15-16

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

VERSE 12: “When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.”

It seems as if Paul’s either going to have Artemas or Tychicus deliver this letter to Titus in Crete

Paul names Tychicus at least in Ephesians, where he calls him a “beloved brother and faithful minister in the Lord,” and explains that once in Ephesus he will update the Ephesian church on how/what Paul is doing, and encourage the hearts of the Ephesus believers.

Paul desires for Titus to visit him in Nicopolis

organization, commraderie, and co-laboring in gospel ministry

VERSE 13: “Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing.”

organization, commraderie, co-laboring, meeting one another’s needs in gospel ministry

VERSE 14: “And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.”

good works are how God defines them! We must learn what good works truly are

this exhortation toward good works has been a theme throughout Paul’s letter to Titus. (godliness accords with faith and knowledge of the truth…teach what accords with sound doctrine…1:6-9…2:1-10….3:1-2,8b

while good works are for our good, that mustn’t be the ultimate motive. It’s for the good of others (good works help other…including those with urgent needs).

when we are devoting ourselves to godly living & good works, this is fruitful!

this is living in accord with our faith and knowledge of the truth

this adorns the gospel

this supplements our faith (2 Peter 1:5-8) and gives evidence of our faith! (James 2:14-17)

VERSE 15: “All who are with me send greetings to you. Greet those who love us in the faith. Grace be with you all.”

in spite of limitations in technological advancement, these churches in different geographical areas had relationship, commraderie, and association with one another

this is near and dear to our Baptistic tradition (1689 confession)

“the faith” unites all believes in Christ, and gives occasion for a special kind of love that we don’t share with the world

Galatians 6:10 “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.”

LOGOS CRITICAL COMMENTARY

VERSE 9: “But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless.”

“avoid”

stand aloof from

“foolish”

Greek, “insipid; producing no moral fruit. “Vain talkers”

“Genealogies”

akin to the “fables” (see on 1 Ti 1:4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, etc … which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, that is, “discussions.” Compare “disputer of this world (Greek, ‘dispensation’).”

not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with “fables,” but Gnostic genealogies of spirits and aeons, as they called them, “Lists of Gnostic emanations” [ALFORD]. So TERTULLIAN [Against Valentinian, c. 3], and IRENAEUS [Preface]. The Judaizers here alluded to, while maintaining the perpetual obligation of the Mosaic law, joined with it a theosophic ascetic tendency, pretending to see in it mysteries deeper than others could see. The seeds, not the full-grown Gnosticism of the post-apostolic age, then existed. This formed the transition stage between Judaism and Gnosticism. “Endless” refers to the tedious unprofitableness of their lengthy genealogies (compare Tit 3:9). Paul opposes to their “aeons,” the “King of the aeons (so the Greek, 1 Ti 1:17), whom be glory throughout the aeons of aeons.” The word “aeons” was probably not used in the technical sense of the latter Gnostics as yet; but “the only wise God” (1 Ti 1:17), by anticipation, confutes the subsequently adopted notions in the Gnostics’ own phraseology.

“quarrels about the law”

about the authority of the “commandments of men,” which they sought to confirm by the law (Tit 1:14; see on 1 Ti 1:7), and about the mystical meaning of the various parts of the law in connection with the “genealogies.”

the Jewish law (Tit 1:14; 3:9). The Judaizers here meant seem to be distinct from those impugned in the Epistles to the Galatians and Romans, who made the works of the law necessary to justification in opposition to Gospel grace. The Judaizers here meant corrupted the law with “fables,” which they pretended to found on it, subversive of morals as well as of truth. Their error was not in maintaining the obligation of the law, but in abusing it by fabulous and immoral interpretations of, and additions to, it.

VERSE 10: “As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him,”

“as for a person who stirs up division”/”heretic”

Greek “heresy,” originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely “heresy” in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed “questions” reprobated in Tit 3:9, and immoral in practice.

“have nothing more to do with him” / “reject” him

decline, avoid; not formal excommunication, but, “have nothing more to do with him,” either in admonition or intercourse.

VERSE 11: “knowing that such a person is warped and sinful; he is self-condemned.”

“he is self condemned”

He cannot say, no one told him better: continuing the same after frequent admonition, he is self-condemned. “He sinneth” wilfully against knowledge.

VERSE 12: “When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.”

“When I send Artemas or Tychicus to you”

to supply thy place in Crete. Artemas is said to have been subsequently bishop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus’ successor in Crete); Eph 6:21; and in his second, 2 Ti 4:12. Tradition makes him subsequently bishop of Chalcedon, in Bithynia.

“Nicopolis”

“the city of victory,” called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through AEtolia and Acarnania, into Epirus, and there “to winter.” See

VERSE 13: “Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing.”

Enable them to proceed forward by supplying necessaries for their journey.

Zenas the “lawyer”

a Jewish “scribe”, who, when converted, still retained the title from his former occupation. A civil lawyer

Apollos

with Zenas, probably the bearers of this Epistle. In 1 Co 16:12, Apollos is mentioned as purposing to visit Corinth; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him. HIPPOLYTUS mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis.

VERSE 14: “And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.”

“as to help cases of urgent need”

for necessary uses—to supply the necessary wants of Christian missionaries and brethren, according as they stand in need in their journeys for the Lord’s cause. Compare Tit 1:8, “a lover of hospitality.”

VERSE 15: “All who are with me send greetings to you. Greet those who love us in the faith. Grace be with you all.”

“Greet those who love us in the faith”

All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used.

“Grace be with you all”

Greek, “The grace,” namely, of God. with you all—not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock.

BIBLE COMMENTARY (GOSPEL TRANSFORMTION)

VERSES 9-10: “But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. 10 As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him”

whereas the gospel produces humility, submissiveness, gentleness, and patience…religion based on human motivations produces quarreling, competitiveness, and division.

We need constant reminders of the unmerited grace that God has given (insist on these things), lest we turn the very doctrines God intended to humble our flesh into mechanisms for our flesh’s exaltation. The doctrines of grace are not intended to fill us with pride in our knowledge or privileges. Paul tells us to avoid those with a divisive, contentious spirit. Such a spirit harms gospel work, even if the doctrines held are correct ones.

VERSE 14: “And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.”

Paul ends the letter by again admonishing the Cretan believers to devote themselves to good works, a theme he has brought up repeatedly throughout this short book. The church is, as Francis Schaeffer put it, God’s “demonstration community,” His “final witness,” to the lost world.

Godly, generous behavior within the church is the best “advertisement” for the gospel. The situation with Zenas and Apollos provides an immediate, practical opportunity for believers in Crete to engage in such works. We don’t need to look far for opportunities for good works; God has placed them all around us—in our families, neighborhoods, churches, schools, and workplaces.

BOOK COMMENTARY (BARCLAY)

Verse 9-11 warns against useless discussions.

The Greek philosophers spent their time on their oversubtle problems. The Jewish Rabbis spent their time building up imaginary genealogies for the characters of the Old Testament.

It is much easier to discuss theological questions than to be kind and considerate and helpful at home, or efficient and conscientious and honest at work

This is not to say that there is no place for Christian discussion; but the discussion which does not end in action is very largely wasted time

It’s Paul’s advice that contentious and self-opinionated people should be avoided. The Authorized Version calls that kind of person the “heretic”. The verb “hairein” meens to “choose”, and “hairesis” meas a party, or a school or a sect. Originally, the word carried no bad meaning. This creeps in when someone sets private opinion against all the teaching, the agreement and the tradition of the Church. Heretics are simply people who have decided they are right and everybody else is wrong. Paul’s warning is against those who have made their own ideas the test of all truth. We should always be very careful of any opinion which separates us from the fellowship of our fellow believers. True faith does not divide people; it unites them.

Verse 12-15 final greetings

As usual Paul ends his letter with personal messages and greetings

Of Artemas, we know nothing at all.

Tychicus was one of Paul’s most trusted messengers. He was the bearer of the letters to the Colossian and the Ephesian churches

Apollos was a well-known teacher.

Of Zenas, we know nothing at all. “Nomikos” is the regular word for “Scribe”, and Zenas may have been a converted Jewish Rabbi. It’s also the normal Greek for a “lawyer”, which could mean that Zenas is the only lawyer mentioned in the New Testament

BOOK COMMENTARY (CHRIST-CENTERED EXPOSITION)

Main idea for verses 9-15: We must practice church discipline in submission to God’s Word

Avoid the Foolish (v9)

It is essential that a church protects and values its doctrinal and moral integrity. Those who would cause compromise in either area must be confronted and, if unrepentant, avoided. To do so is loving.

Insist on good works but avoid what is foolish

Why must we avoid, shun, turn away from the kind of people who fit this description? “They are unprofitable and worthless”

Going beyond scripture, adding to the work of Christ, advocating a “Jesus plus” and a “faith plus” and a “Word plus” theological agenda, these false teachers are “unprofitable”

Reject the Divisive (v10-11)

The Greek word for “divisive” gives us our English word “heretic.” However, its 1st century meaning referred to “a person who is quarrelsome and stirs up factions through erroneous opinions, a man who is determined to go his own way and so forms parties and factions.”. He is a man who is a law unto himself and has no concern for spiritual truth or unity.

“self condemned”. When the Greek word “autokatakritos” is broken down into parts, it means “to judge down on oneself.” In action and attitude, the sinner is without excuse, passing judgment on himself.

Follow the Leader (v12-13)

Paul would relieve Titus of his responsibilities on Crete by sending Artemas or Tychicus. Both men were capable or fulfilling Paul’s instructions in verses 10-11, or he would not be sending them. This would free Titus to come to Nicopolis on the western coast of Achaia or the southern province of Greece. Paul would be going there to rest, strategize, and spend time with Titus. By Paul sending these men, Titus could set aside this work and move ahead to a new ministry, a ministry that would soon take him to Dalmatia (2 Tim 4:9).

Zenas the lawyer is the only Christian lawyer noted in all of the NT, probably a Roman jurist.

Zenas and Apollos were apparently with Titus on Crete or on their way to the island.

In all of this we see church discipline as a natural dimension of the multifaceted ministries of church life.

Maintain Good Works (v14)

The phrase “good works” occurs 6 times in a letter that is only 46 verses, driving home the point that though we are not saved by faith plus works, we are saved by a faith that does work.

“learn” to devote themselves to good works is related to our word for discipleship. “Devote” or maintain speaks of a consistent pattern or lifestyle of good works.

good works serve a positive agenda: “for cases of urgent need”

good works have a negative function: “that they will not be unfruitful”

Enlist the Faithful (v15)

farewell words of wisdom like “love” and “grace” are very important, especially in light of a call toward church discipline and where whole households were being wrecked. Bitterness is an ever-present enemy to those in the ministry. Only God’s grace will give us balance, self control, wisdom, and endurance.

CRANDALL SERMON (3:9-11...GUARD THE GOSPEL)

CRANDALL SERMON (3:12-15...THE WELL ORDERED CHURCH)