Titus 03.09-15 | The Last Word

Titus 03.09-15

In this last chapter of Paul’s letter to Titus, we see Paul commanding Titus what to teach concerning the CHRISTians behavior towards the world, how he is to treat heretics, plus when & where he is to meet Paul.

We see this morning in The Last Word…01. False Teachers (Titus 03.09); 02. Factious People (Titus 03.10-11); & 03. Faithful Friends (Titus 03.12-15).

01. False Teachers (Titus 03.09)

“9 But avoid” Paul is commanding Titus to turn & stay away from, to do all that he can to “9 …avoid foolish controversies & genealogies & strife & disputes about the Law…”

“9 foolish controversies” G3474. mwrov moros mo-ros’

-It speaks of someone who is imprudent, w/o forethought or wisdom, producing no moral fruit. It is where we get the word for “moron”.

Paul uses this same Greek word six times in his letters, w/the most well known passage probably being 1Corinthians 01.27.

“9 …avoid foolish controversies & genealogies & strife & disputes about the Law…”

The Jews at this time were known to find great pleasure in asking the most frivolous questions, & were always quick to point out that they physically came from Godly ancestors like Abraham (John 08.39).

Throughout the Jewish Talmud, it is filled w/legal disputes, different & conflicting pronouncements on religious rites & rituals.

Here is an example of their frivolous questions & the answers given to them by one of their wisest & most well known Rabbi’s.

Rabbi Hillel was asked: Why have the Babylonians round heads?

Rabbi Hillel answered: This is a difficult question, but I will tell the reason: Their heads are round because they have but little wit.

http://www.come-and-hear.com/shabbath/shabbath_31.html

The council at Jerusalem (Acts 15.01-32) was called to deal w/the Judiazers, those who said that in order to be saved you had to be circumcised & keep the Law of Moses. Paul also dealt w/this issue in his letter to the Galatians (Galatians 01-06.18), as well as to Timothy (1Timothy 01.02-07).

Paul also instructed Timothy to avoid these foolish controversies w/the false teachers (1Timothy 01.04; 1Timothy 06.03-04; 2Timothy 02.14; 2Timothy 02.23), but instead expose them (Titus 01.09-16) & leave it at that. Paul does not want Titus to get involved in the foolish debates (controversies) that cause undue problems for him.

Paul also mentioned this to the Church at Rome in Romans 16.17-18.

Paul was saying here that we are to scope out false teachers who teach that is against the Word of God & turn away from them!

Solomon wrote about dealing w/the fool in Proverbs 26.04-05.

Though these two verses appear to contradict each other, they really don’t.

What Proverbs 26.04 is saying is that we are not to allow ourselves to be dragged down to the level of the fool, but Proverbs 26.05 says that at times you need to use the language of the fool to refute the fool.

Wisdom & the Holy Spirit are needed to determine when to apply Proverbs 26.04 & Proverbs 26.05.

We are no longer under the Law (Romans 03.20-28;Hebrews 07.11-18; Hebrews 08.07-13; Hebrews 10.01-09) because Jesus came to fulfill the Law (Matthew 05.17; John 01.17; Acts 13.38-39; Romans 10.04). Thus making the Law “9 unprofitable & worthless.”

Paul says that these foolish controversies & fights over the Law are to be avoided because arguing theology, doctrine & even morality w/those who distort & have a low regard for the Word of God is futile.

False teachers have no desire for the truth because they have been seduced by “deceitful spirits & doctrines of demons,” (1Timothy 04.01).

Sadly though, because of the time that we live in, these false teachers have many who follow after them because these teachers appeal to their flesh (2Peter 02.02), because false doctrine & immoral practice are usually found together.

People follow these false teachers because they appeal to their flesh & encourage them to continue in their sinful ways (2Timothy 04.03-04).

These four errors (Titus 03.09 “foolish controversies & genealogies & strife & disputes about the Law”) that the false teachers are espousing carry grave consequences to the hearers. Some of the effects of false teachings are mentioned throughout the New Testament. False teaching brings unsettlement to souls (Acts 15.24), shipwrecks faith (1Timothy 01.19), leads to blasphemy (1Timothy 01.20) & to the ruin of the hearers (2Timothy 02.14), produces ungodliness (2Timothy 02.16), & it spreads like gangrene (2Timothy 02.17).  

Remember, when Paul left Crete, he left Titus behind to continue on in ministering to the people of Crete & appointing church leaders in each city (Titus 01.05), instructing those leaders to hold fast to the Word of God & expose the false teachers (Titus 01.09-16) by the teaching of sound doctrine (Titus 02.01).

02. Factious People (Titus 03.10-11)

Paul commands Titus to reject or literally to shun & avoid those who are factious after giving them two warnings.

“10 a factious man” G141. airetikov hairetikos hahee-ret-ee-kos’; from the same as 140; a schismatic:-- heretic [the Greek word itself].

The word “heresy” in the Greek (G139. airesiv hairesis hah’-ee-res-is) means to choose a party or sect. The root word of “heresy” is G138. aireomai haireomai hahee-reh’-om-ahee which means “I choose” & was first applied to the different sects of the heathen philosophers, w/the members of each sect having chosen their own in preference to all the others.

The Pharisees (Acts 05.17; Acts 26.05) & the Sadducees (Acts 15.05) were both called a “sect” or in Greek “heresy”.

At this time this word did not have a bad religious connotation.

In fact, we see that Paul was accused of being a troublemaker, desecrating the Temple & being the leader of the sect of the Nazarenes (Acts 24.05-06; Acts 28.22-23; the sect also call “the Way”-Acts 24.14).

During the Reformation, & the Roman Catholic Church began calling the first Protestants “Heretics”. This is when the word “heresy” got its modern day meaning of “teaching that which is false”. The Roman Catholic Church started to use it to describe any teaching or teachers that did not conform to their doctrine of transubstantiation (the wafer becoming Christ in the Eucharist), purgatory, indulgences, the power of the priests to forgive sins, worship of the relics of Rome, etc.

Paul gave the same advice to Timothy, telling him to “have nothing to do w/worldly fables fit only for old women” (1Timothy 04.07) & “refuse foolish & ignorant speculations, knowing that they produce quarrels.” (2Timothy 02.23).

The factious person today will not accept to the Word of God or submit to the Godly leaders in the church. He has no concern for spiritual truth or unity, & thinks that God’s law doesn’t apply to him, which is a work of the flesh (Galatians 05.19-21).

Paul says that anyone in the church who is factious should be rejected after being warned twice. This is because if you have someone in the church who is being insubordinate & causing division in the church can cause some serious damage to the church & its witness in the world (Titus 03.01-08).

Paul had to administer church discipline in the Corinthian Church when the leaders in the church refused to see the seriousness of the situation where the man was carrying on an incestuous relationship w/his step-mother in 1Corinthians 05.05; 1Corinthians 05.11.

We also see this in Romans 16.17-18 & in 2Thessalonians 03.14-15.

Church discipline should be done in a way that is loving, nonjudgmental & corrective w/the idea that they will eventually be restored & delivered from their sin.

As Paul told Timothy to treat those who oppose him w/humility & “w/gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth,” (2Timothy 02.25).

To the believers in a church that are well taught & grounded in the Word of God, they will all know that the person who continues to be factious & causing division in the church is “perverted & is sinning, being self-condemned.”

“11 perverted” G1612. ekstrefw ekstrepho ek-stref’-o; to turn inside out, invert. To change for the worse, pervert, corrupt.

The factious man has been twisted & corrupted by his sinning, & will condemn himself just by his actions, making it clear to all who see.

03. Faithful Friends (Titus 03.12-15)

“12 Artemas” G734. Artemav Artemas ar-tem-as’; contracted from a compound of 735 & 1435; gift of Artemis; Artemas (or Artemidorus), a Christian:-- Artemas.

“12 Tychicus” G5190. Tucikov Tuchikos too-khee-kos’; from a derivative of 5177; fortuitous, i.e. fortunate; Tychicus, a Christian:-- Tychicus.

Paul was planning on sending either Artemas or Tychicus, two faithful men to take Titus’ place ministering on Crete so that Titus could come meet Paul at Nicopolis for the winter.

Nothing is known of Artemas, as this is the only time he is mentioned in the New Testament.

Tychicus, was 01 of Paul’s faithful traveling companions (Acts 20.04). Tychicus was also sent by Paul to deliver the letters to both Ephesus & Colossae (Ephesians 06.21-22; Colossians 04.07-09), & was sent by Paul to replace Timothy (& possibly deliver the letter of 2Timothy) in Ephesus (2Timothy 04.12) so that Timothy could go to Rome to visit Paul, & so that the church at Ephesus would not be w/o a pastor in Timothy’s absence.

“12 make every effort” G4704. spoudazw spoudazo spoo-dad’-zo; a command in the original Greek that means to use speed, to make effort, be prompt or earnest, to be diligent

“12 Nicopolis” G3533. Nikopoliv Nikopolis nik-op’-ol-is which menas “City of Victory”.

It has been estimated that there were about nine different cities in New Testament times that were named Nicopolis.

Because of the fact that Paul wanted to spend the winter there, most people tend to think it was the Nicopolis located on the west coast of Achaia, which was the southern province of Greece.

Nicopolis was founded by Octavian (the first Roman Emperor whose name was later changed to Augustus) after his great victory over Marc Anthony & Cleopatra at the Battle of Atrium in 31BC.

Titus 03.13 “13 Diligently” G4709. spoudaiwv spoudaios spoo-dah’-yoce; adverb from 4705; earnestly, promptly:-- diligently, instantly.

Before Titus was to join Paul at Nicopolis, Paul wanted Titus to “Diligently help (give whatever is necessary to help) Zenas the lawyer & Apollos on their way so that nothing is lacking for them.”

Just like w/Artemas, we don’t know anything else about Zenas. Zenas was either an expert in Roman Law, or the Law of Moses, not sure which.

Apollos though is mentioned many times throughout the New Testament.

We see that he knew the Scriptures & was an eloquent Jewish man from Alexandria (in Egypt) who taught the gospel in Acts 18.24-25.

When he came to Ephesus, Priscilla & Aquila heard him & disciple him (Acts 18.26-27).

Apollos had a great impact on those in the Corinthian church. Some of the Christians from Corinth were fighting about who they followed, some said they followed Paul, others said that they followed Peter (Cephas), & still others said that they followed Apollos (1Corinthians 01.11-12).

Titus 03.14 Paul reminds Titus that the Christians on Crete ought to be known for doing good deeds to meet pressing needs but also to be a beacon of light in this dark world (James 03.13; Matthew 05.16).

Titus 03.15 Paul’s final words are greetings & “Grace be w/you all.”, or may the Divine favor be yours forever.

Book Review of The Bible Savvy Series by James Nicodem

The Bible Savvy Series is a four-book series written by James Nicodem, who is the senior pastor at Christ Community Church of St. Charles, Illinois. The four-book series “covers four essential Bible-related topics…as a comprehensive manual for understanding God’s Word and putting it into practice.”[i] It is a very easy read that many can learn from, especially those who are new to reading the Bible. Nicodem sets forth some good ideas that can be implemented by those desiring to get more out of the Bible. The title of the four-books are Epic, Foundation, Context, Walk.

EPIC: The Storyline of the Bible

Epic begins the four-book series by proclaiming, “Epic is a comprehensive but-concise presentation of the Bible’s grand storyline.”[ii] Nicodem does a good job at covering the main theme of the Bible, which is the redemption of sinful mankind from eternal separation from God. He goes through why mankind has a need for redemption, with Adam and Eve eating the fruit of the tree of the knowledge of good and evil and the consequences of their sin. But then he totally misses one of the most important verses found in the Bible:

“And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.”                                                                                                                         Genesis 3:15 (NASB95)

This is where we first see in the Bible the plan of redemption beginning, in fact it was so important Eve thought that it was to be fulfilled when she had Cain (Genesis 4:1) thinking that he would be the one who the LORD prophesied to crush the head of Satan.

Yet Nicodem skips over this important verse and states “God’s preparation began two millennia before Jesus came to planet Earth, when God chose a man named Abraham.”[iii]

Throughout the rest of the Epic book, Nicodem completely glosses over the important aspects of the plan of redemption much like the example given above.

FOUNDATION: The Reliability of the Bible

Foundation is the next book in the series. The premise of this book is to give the reader a foundation about “…how God authored the Bible; protected the Bible from errors over centuries of transmission; reveals Himself and His will to you through the Bible; and expects you to saturate your life with the Bible.”[iv]

Most of this book has good facts to have for an easy, concise reference for the reliability of the Bible. Nicodem points out the many archaeological finds and manuscript evidences that prove the trustworthiness of the Bible that we have today.

CONTEXT: How to Understand the Bible

Context is the third book in the series. Overall in this book he does a good job at distinguishing how to read the Bible in context, such as explaining why it is important to know the historical, literary, theological and immediate settings of each book in the Bible.

One of the issues that I have with this book is his advice when coming across a Bible word that has many definitions and how to know which one is the correct definition in context. He says “But you don’t need to pay attention to multiple definitions of a word that you are studying. Simply select the single definition that fits its setting best.”[v] Really? How about explaining that there are some very good Lexicons that will help you in understanding what tense the verse or words are written in the original languages, as well as the way that the word is used in the current passage, so that you can get a better understanding of what the word is saying in context? This is crucial to properly exegeting the Word of God in context. The Bible was not originally written in English, and the text can then be easily misinterpreted if you overlook this imperative truth.

WALK: How to Apply the Bible

Walk is the fourth and final book in the series. The theme of this book is putting everything that the reader has learned in the first three books, and applying it to their daily lives. One caution though, he seems to error on the side of Law, saying you need to do this or that, instead of saying that our response to the grace of God should be what spurs us on to reading and studying the Bible and being doers of the Word.

He does give some good practical tips on studying the Word, but again it seems littered more with legalism than the response of God’s grace in our lives.

There are some major issues throughout the four-book series in that he positively promotes emergent authors/pastors such as Mark Driscoll, contemplative advocate John Ortberg, social gospel proponents like Bill Hybels, Francis Chan, and Tim Keller, as well as ecumenicalism proponent Charles Colson and Mormon Stephen Covey. He fails to mention that a female pastor is not allowed in the Bible (2 Timothy 5:9-15). I feel that he simplifies many of the topics in the Bible too much, almost to the point of being disrespectful and making light of different topics. In a series that is supposed to give the reader a good overview of the Bible, the author spends too much time pushing his personal thoughts on eschatology, what version of the Bible is the best, as well as the importance of tithing (though he fails to mention that was Old Testament Law and never commanded of the New Testament church).

The Bible Savvy Series only has a few redeeming qualities, but I would not recommend anyone to spend the money on this series and I give it one star out of five.

Moody Publishers gave me The Bible Savvy series for the purpose of this review.

---

[i] James Nicodem, Epic: The Storyline of the Bible (Chicago: Moody, 2013), 8.

[ii] Ibid., 18.

[iii] Ibid., 46.

[iv] James Nicodem, Foundation: The Reliability of the Bible (Chicago: Moody, 2013), 19.

[v] James Nicodem, Context: How to Understand the Bible (Chicago: Moody, 2013), 127-28.

Titus 03.01-08 | By Way of Reminder (03. Reminder: Do Good Works)

Titus 03.01-08

03. Reminder: Do Good Works (Titus 03.08)

If we want to live the way that God desires us to live in this pagan society, we are to live like we were instructed in Titus 02.01-15.

“8 concerning these things” is everything Paul had emphasized in Titus 02.01-15 as well as the Titus 02.01-07.

Paul wanted Titus to “to speak confidently” about these truths to the church on Crete. Paul wanted Titus to remind the believers to “be careful to engage (practice) in good deeds”.

When CHRISTians promote & elevate the Word of God & show the unsaved world what God can do in transforming lives, than “These things are good & profitable” not only for fellow believers but also for those who are not followers of Christ.

Paul told Titus 03 Reminders…01. Reminder: How to Act In the World (Titus 03.01-02); 02. Reminder: What Jesus Saved Us From (Titus 03.03-07); & 03. Reminder: Do Good Works (Titus 03.08).

Titus 03.01-08 | By Way of Reminder (02. Reminder: What Jesus Saved Us From)

Titus 03.01-08

02. Reminder: What Jesus Saved Us From (Titus 03.03-07)

Paul is saying that our past sins & the grace that has been & is continuously shown to us (Titus 02.11-15) should cause us to be gracious to those who sin against us.

When Paul says “we” there in Titus 03.03, he is speaking of those who are followers of Christ.

“3 For we also once were foolish ourselves…”

“3 foolish” G453. anohtov anoetos an-o’-ay-tos; from 1 (as a negative particle) & a derivative of 3539; unintelligent; by implication, sensual:-- fool(-ish), unwise.

The way that this is written in the original Greek is that this is a fact; we were once completely foolish & ignorant before we acknowledged Jesus as our LORD (Romans 10.09-17)!

Paul brought up this topic in some of his other letters that we all have sinned greatly & we are only forgiven because of the grace of God (Romans 03.09-31; 1Corinthians 06.09-11; Ephesians 02.01-03; Colossians 01.21-23; Colossians 03.01-17; 1Peter 04.01-03).

“3 disobedient” G545. apeiyhv apeithes ap-i-thace’; from 1 (as a negative particle) & 3982; unpersuadable, i.e. contumacious:-- disobedient.

This is speaking of being disobedient to God. When we are disobedient to God, we naturally will be disobedient to laws of the land. 

“3 deceived” G4105. planaw planao plan-ah’-o; from 4106; to (properly, cause to) roam (from safety, truth, or virtue):-- go astray, deceive, err, seduce, wander, be out of the way.

Before coming to the acknowledgement of Jesus as our LORD & Savior (Romans 10.09-17), we were led astray from the truth of God either on our own or from others.

“3 …enslaved to various lusts & pleasures” Paul is saying that we once were in bondage to various lusts & pleasures that were not pleasing to God.

“3 & pleasures” G2237. hdonh hedone hay-don-ay’; from andanw handano (to please); sensual delight; by implication, desire:-- lust, pleasure.

Where we get the modern word for “hedonism”.

Jesus said that if you commit a sin you are a slave of sin (John 08.34).

Paul agreed w/what Jesus said (Romans 06.17; Romans 06.22).

“3 spending our life in malice & envy, hateful, hating one another.

Paul is basically saying that they once spent their lives provoking the hatred of others by desiring to hurt one another w/their hateful character & behavior, & in turn hating each other.

Titus 03.04

“4 the kindness of God” reveals His grace through “4 God our Savior & His love for mankind appeared” by God becoming a man (Philippians 02.05-08).

“4 appeared” G2014. epifainw epiphaino ep-ee-fah’-ee-no; from 1909 & 5316; to shine upon, i.e. become (literally) visible or (figuratively) known:-- appear, give light.

Titus 03.05

Paul explains how we were saved (G4982. swzw sozo to rescue from danger or destruction) not based on how righteous we are, or what we have done, but by His mercy.

Paul writes about this throughout his letters as well (Romans 03.20; Romans 11.06; Galatians 02.16; Ephesians 02.04-09; 2Timothy 01.09).

Titus 03.06

Paul said that the Holy Spirit was abundantly poured out on all who believed in Jesus after He ascended into Heaven (Acts 01-02.47).

The Holy Spirit first came in Acts 02.33, promised by Jesus (called the Helper, Greek G3875. paraklhtov parakletos par-ak'-lay-tos) in John 14.16, John 15.26 & in John 16.07.

Titus 03.07

“7 being justified by” G1344. dikaiow dikaioo dik-ah-yo’-o; from 1342; to render (i.e. show or regard as) just or innocent:-- free, justify(-ier), be righteous.

Thayer-Especially is it so used, in the technical phraseology of Paul, respecting God who judges & declares such men as put faith in Christ to be righteous & acceptable to him, & according fit to receive the pardon of their sins & eternal life

This word in the original Greek is written in the Past Tense, meaning its been done!

The Bible teaches that we are saved by grace through faith & we are declared (notice past tense) righteous by trusting in Christ for the forgiveness of our sins.

How does God declare us righteous? It is known as imputed righteousness, which we see in Isaiah 53.01-11.

When we say that Jesus died for our sins, what we are saying is that God placed on Christ, or imputed to Him our sinfulness. So then when we are brought to repentance, faith & trust in Christ for the forgiveness of our sins, God imputes Christ’s righteousness to us & it’s given to our account, so that we are clothed in the righteousness of Christ & we do not have a righteousness of our own (Galatians 03.27; 2Corinthians 05.17-21).

Justification is the Divine verdict of not guilty, meaning we are now fully righteous. It is the reversal of God’s attitude toward the sinner. Where as formerly God condemned the sinner to Hell, He now vindicates. Although the sinner once lived under God’s wrath, as a believer they are now under God’s blessing.

Justification is more than simple pardon. Pardon alone will leave the sinner w/o merit before God. So when God justifies, He imputes Divine righteousness to the sinner (Romans 04.22-25).

Christ’s own infinite merit thus becomes the ground that the believer now stands before God (Romans 05.19; 1Corinthians 01.30; Philippians 03.09).

So justification elevates the believer to a realm of full acceptance & divine privilege in Jesus Christ. Therefore, because of justification, believers not only are perfectly free of any charge of guilt as Paul says in Romans 08.33, but also have the full merit of Christ reckoned to their account (Romans 05.17).

What is Sanctification?

Sanctification, (because we are justified) means that we have now been set apart (original Greek word for sanctification G38. agiasmov hagiasmos hag-ee-as-mos’; from G37. agiazw hagiazo hag-ee-ad’-zo; from G40; to make holy; G40. agiov hagios hag’-ee-os; from agov hagos (an awful thing) [compare G53, G2282]; sacred (physically, pure, morally blameless or religious, ceremonially, consecrated):-- (most) holy (one, thing), saint.), its the purification process over our lifetime from the time that we are regenerated, born again, declared righteous in Jesus Christ to the time when we take our last breath. That progress that we make in combating our sin using the Holy Spirit & God’s Word (Romans 08.13; Colossians 03.05) over the process of time we become more & more like Jesus. Now this process is never complete until we no longer have the sinful nature to contend with, which means when we get to Heaven.

This means that we do not allow sin to rule & reign over us.

Justification does not make the sinner righteous, for God declares that person is righteous (Romans 03.28; Galatians 02.16).

Justification imputes righteousness to the sinners account (Romans 04.11).

Sanctification imparts righteousness to the sinner personally & practically (Romans 06.01-07; Romans 08.11-14).

Justification takes place outside sinners & changes their standing (Romans 05.01-02).

Sanctification is internal & changes the believers’ state (Romans 06.19).

To put it simply: Justification is an event; Sanctification is a process.

The Roman Catholic Church’s view of justification is that grace is infused to you as a believer. When a person is baptized as a Roman Catholic, their original sin is washed away. Than its up to them at that point to avail themselves of the Mass, Sacraments, say the Rosary, do good works of penance etc. in order to increase their justification.

The Roman Catholic Church teaches that it’s something that you earn over a lifetime of doing.

If you’re not full of justification, than you go to purgatory to burn off all your bad deeds & sins so that you can be purified before you go into the Kingdom of God.

There seems to be a popular teaching that to redefine the doctrine of justification by faith.

One of the leading voices in this is an Anglican Bishop by the name of N.T. Wright.

N.T. Wright is a popular author, (was the Bishop of Durham in the Anglican Church from 2003 until his retirement in 2010. He is currently Research Professor of New Testament & Early Christianity at St Mary’s College, University of St Andrews in Scotland) whose books are now being used in many Seminaries, & has come out in favor of ordaining women as pastors. 

N.T. Wright makes adjustments to the doctrine of justification by faith. He is not comfortable w/the terms of penal substitution & propitiation.

Penal substitution is that Christ steps in our place to suffer the just wrath of God that we were due to suffer (Isaiah 53.05).

He is being punished for our sins even though He committed no sin (2Corinthians 05.21).

Propitiation is the work that Jesus did on the cross that deflects the wrath off of you & onto Him.

N.T. Wright, What Saint Paul Really Said, p158, published 1997

The doctrine of justification, in other words, is not merely a doctrine in which Catholic & Protestant might just be able to agree on, as a result of hard ecumenical endeavour. It is itself the ecumenical doctrine, the doctrine that rebukes all our petty & often culture-bound church groupings, & which declares that all who believe in Jesus belong together in the one family...The doctrine of justification is in fact the great ecumenical doctrine.

So in Wright’s assessment, justification is an ecumenical & ecclesiological (the theological study of the Christian Church) issue, not a soteriological (study of salvation) based one.

What N.T. Wright is teaching is followed by many of the “thinking Christians” of today, people who go to seminaries (not saying that’s necessarily bad), who want to go “deeper” & follow the Social Gospel of Tim Keller, Rick Warren, & some of the emergent leaders.

In 2003, in a lecture in Edinburgh, N.T. Wright talking about Roman Catholics…

I’m as Protestant as the next person, & for good Pauline reasons. Justification by faith tells me that my Roman Catholic neighbor believes that Jesus is Lord & God raised Him from the dead, than he or she is my brother or sister, however much I believe them to be muddled, even dangerously so on other matters.

So in his own words, he says that those in the Roman Catholic Church are our brothers & sisters in Jesus Christ. The only way that he can get to that conclusion is by redefining what justification by faith means.

N.T. Wright is attempting to bridge the Protestants w/the Roman Catholics, & many young seminarians learn his definition of justification.

What is the Gospel according to the Bible? All we have to do is look at what Paul, under the inspiration of the Holy Spirit, wrote in 1Corinthians 15.01-08.

The Gospel is that Christ died for our sins, was buried & rose on the 3^rd Day! The Good News is that the work of salvation was accomplished by Jesus dying on the cross & then raising from the dead so that we are saved by grace & not by works (Acts 15.11; 2Corinthians 08.09; Romans 05.15; Galatians 01.06; Ephesians 02.04-09).

By the grace of God, not only have we been justified, but also “we would be made heirs according to the hope of eternal life.” Titus 03.07.

Paul explained this so clearly in his letter to the church at Rome in Romans 08.16-17.

Peter also talked about this in 1Peter 01.03-04.

Titus 03.01-08 | By Way of Reminder (01. Reminder: How To Act In the World)

In this last chapter of Paul’s letter to Titus, we see Paul commanding Titus what to teach concerning the CHRISTians behavior towards the world, how he is to treat heretics, plus when & where he is to meet Paul.

Titus 03.01-08

Titus 03.01

“1 Remind them…” G5279. upomimnhskw hupomimnesko hoop-om-im-nace’-ko; from 5259 & 3403; to remind quietly, i.e. suggest to the (middle voice one’s own) memory:-- put in mind, remember, bring to (put in) remembrance.

The way that this word is written in the original Greek is in the Imperative mood meaning that it is an absolute command requiring full obedience on the part of all hearers.

Throughout Scripture, God gave His people reminders because He knew that His people would forget Him (Deuteronomy 06.12), forget what great things He did (Deuteronomy 04.09) & forget His commands (Deuteronomy 04.23; Deuteronomy 08.11).

The children of Israel had the Law & the Prophets to remind them. In the New Testament, after Jesus ascended into heaven, there were the Apostles, who then set up the church leadership & gave us the New Testament (under the inspiration of the Holy Spirit- Ephesians 04.11; 2Timothy 03.16) to be reminders for the church.

Paul commanded Timothy to remind the believers at Ephesus, as well as himself (1Timothy 04.06; 2Timothy 01.06).

Peter reminded his readers (2Peter 01.12; 2Peter 03.01-02) of the truth of the Word of God.

The role of the pastor is to remind the church how to be healthy (Titus 02.01-10), remind them of the Gospel of Grace given to us by our LORD & Savior Christ Jesus (Titus 02.11-15) as well as how to act towards those in the world (Titus 03.01-08).

Paul tells Titus 03 Reminders…01. Reminder: How to Act In the World (Titus 03.01-02); 02. Reminder: What Jesus Saved Us From (Titus 03.03-07); & 03. Reminder: Do Good Works (Titus 03.08).

01. Reminder: How To Act In the World (Titus 03.01-02)

“1 to be subject” G5293. upotassw hupotasso hoop-ot-as’-so; from 5259 & 5021; to subordinate; reflexively, to obey:-- be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.

“1 …to rulers, to authorities,” Paul commanded Titus to be subject to those in authority.

“1 to be obedient,” G3980. peiyarcew peitharcheo pi-tharkh-eh’-o; from a compound of 3982 & 757; to be persuaded by a ruler, i.e. (genitive case) to submit to authority; by analogy, to conform to advice:-- hearken, obey (magistrates).

The way that this word is written in the original Greek is that it is to be a current & continuous obedience to rulers by Titus & the CHRISTians on Crete.

Submission does not always mean subservient. A mark of a true follower of Jesus is that they are submissive to those who are above them, whether it’s the government (Proverbs 24.21; Romans 13.01-07), in our job (Titus 02.09-10; Ephesians 06.05-06; Colossians 03.22-24; 1Timothy 06.01), in our family (Ephesians 05.22-28; Colossians 03.18-19), or in the church (1Corinthians 14.34).

Paul is saying that any person who is in leadership, we are to be submissive to them, & be obedient to them.

Samuel told Saul after he failed to obey the LORD that it’s better to obey than sacrifice (1Samuel 15.22-23).

Paul writing to the church at Rome told them that they needed to be submissive to the government in Romans 13.01-07. This was during the time of the wicked Caesar Nero (54-68 AD).

The only time that we do not have to be subject to ruling authorities is when we are commanded to do something that is against what God has commanded.

Paul wrote that he & the recipients of his letters knew that they were citizens of the kingdom of Christ (Philippians 03.20; Colossians 01.13).

We see an example of being obedient to God’s command (being citizens of the kingdom of Christ) in Acts 04.01-31 when the Sanhedrin (the Jewish high council in Jerusalem) ordered Peter & John not to speak or teach in the name of Jesus (Acts 04.18).

The apostles replied, “Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking about what we have seen & heard.” Acts 04.19-20.

Apart from telling us to do something that violates the commandments of God, Paul here is saying that everyone, not just some, but everyone must submit themselves to the governing authorities.

Why did he say this under the inspiration of the Holy Spirit? He said this because we need to realize that those who are in authority are put there by God (Romans 13.03-06; Daniel 04.17; Daniel 04.25; Daniel 04.34-35).

So if you rebel against authority, Paul is saying that you are then rebelling against (Romans 13.02 “resists authority” or literally “has taken a stand against”) what God has established (Romans 13.02 “the ordinance of God”). So by rebelling against God & the civil authorities that He has established, you not only bring civil but divine judgment upon yourself!

If you obey the laws of the land, you have no need to fear those in authority.

Solomon said something similar in Proverbs 24.21; Ecclesiastes 08.02-05; Ecclesiastes 10.04.

Jesus, the Son of God said that we are to be submissive to governing authorities in Matthew 22.21 (even though Caesar claimed to be a god & demanded to be worshiped as such!) as well as to religious authorities (Matthew 23.02-03).

Paul said that we are to be submissive to governing authorities (1Timothy 02.02).

Peter said that we are to be submissive to governing authorities (1Peter 02.13-17).

Cretans were known at this time to be extremely rebellious, so this is why Paul commanded Titus to remind the CHRISTians on Crete not to be like the heathen, but instead be willing to submit to those in leadership.

Paul said in Romans 13.03 that rulers are to favor the good & punish the bad.

“1 to be ready for every good deed” G2041. ergon ergon er’-gon; from a primary (but obsolete) ergw ergo (to work); toil (as an effort or occupation); by implication, an act:-- deed, doing, labour, work.

As followers of Jesus, we ought to be doers of good deeds (James 01.22; James 03.13) because He has changed our hearts (John 03.03-05; 2Corinthians 03.18; 2Corinthians 05.17; Galatians 06.15; Ephesians 02.10), we now belong to another kingdom & we are to glorify Him in all that we do (Titus 02.14; 1Corinthians 15.58; Galatians 06.09-10; Ephesians 02.10; Philippians 01.11; Colossians 01.10; 1Timothy 05.10; 2Timothy 02.21; Hebrews 13.21).

Doing good deeds will make us in direct contrast w/the false teachers that Paul warned Titus about in Titus 01.16.

Doing good deeds gives us an opportunity to share Jesus w/others, as they see that our words are backed by our actions (1Peter 03.15).

Titus 03.02

“2 to malign no one” G987. blasfhmew blasphemeo blas-fay-meh’-o; from 989; to vilify; specially, to speak impiously:-- (speak) blaspheme(-er, -mously, -my), defame, rail on, revile, speak evil.

One of the root words for “malign” in the Greek literally means, “to show or make known one’s thoughts” (G5346 fhmi phemi fay-mee’).

The way that this word is written in the original Greek is that it is to be a current & continuous speaking what is evil or false of no one by Titus & the CHRISTians on Crete.

So in context Paul is telling Titus not to speak blasphemous things against any one, especially those in authority.

We are not to say anything to any one that will cause the character of the person we are talking about to be damaged. We are to never say anything that we know is false about that person, & this includes exaggerating or embellishing to make it sound that they are wicked & horrible & that we are completely innocent.

This does not negate though what Paul said about exposing false teachers (Titus 01.09-16) because what a CHRISTian pastor/teacher is to do is tell the truth about someone & warn the flock.

But if the only reason that you speak slanderously about someone in authority is just because you don’t like them, are jealous of them, or want to undermine their authority, than you are doing it for the wrong reason & Paul is saying don’t blaspheme about someone.

For example: After Paul called the High Priest a whitewashed wall, he then was told that he was speaking to the High Priest & he repented of it (Acts 23.01-05).

Throughout the New Testament, we are told that those who are followers of Jesus as the Christ are not to be marked w/blasphemy (1Corinthians 06.10; 2Corinthians 12.20; Ephesians 04.31; 1Timothy 03.11; James 04.11; 1Peter 02.01; 1Peter 03.10; 1Peter 04.04; 2Peter 02.10; Jude 01.08-10).

“2 to be peaceable” G269. amacov amachos am’-akh-os; from 1 (as a negative particle) & 3163; peaceable:-- not a brawler.

Paul says that Titus & the CHRISTians on Crete are to not be quarrelsome or contentious.

Instead they are to be: “2 gentle,” G1933. epieikhv epieikes ep-ee-i-kace’; from 1909 & 1503; appropriate, i.e. (by implication) mild:-- gentle, moderation, patient.

The Cretans had a bad reputation of being greedy & aggressive, so Paul was telling Titus that he & the Cretans were to be gentle to all, especially to those who were mean to them.

This goes in line w/what we are taught throughout the New Testament about how we are to treat those who are mean & wicked to us (Ephesians 04.02; 2Timothy 02.24-25; 1Peter 02.18; 1Peter 03.08).

The Cretan CHRISTians Paul said are to be gentle because our LORD is gentle (Isaiah 40.11; Matthew 11.29).

Being gentle is a mark of a follower of Jesus & is a fruit of the Spirit (Galatians 05.22; Philippians 04.05; Colossians 03.12-13).

“2 …showing every consideration (gentleness) for all men.”

Paul is saying that we are to show by the way that we live that we are gentle, meek towards all men, something that he had also said in Colossians 03.12 & in Ephesians 04.02.

The truly meek person is submissive as a matter of choice, because he simply wants to obey His master & to be like Him (Matthew 11.29; Matthew 21.05; 2Timothy 02.25).

As followers & imitators of Jesus, were are not called to fight for our rights or privileges in this ungodly world. Instead, we are to be in subjection to those over us, doing good deeds, maligning no one, & not being quarrelsome, but instead gentle & meek, so that we can demonstrate the power of God to transform sinner & make them more like His Son, just as was done for us.