← Back to sermon library

Titus chapter 1, we're going 
to introduce this particular book tonight and then look at 
the opening greetings in verses 1 to 4. So beginning in Titus 
chapter 1 verse 1, Paul, a bondservant of God and an apostle of Jesus 
Christ, according to the faith of God's elect and the acknowledgment 
of the truth which accords with godliness, in hope of eternal 
life which God, who cannot lie, promised before time began, but 
has in due time manifested his word through preaching, which 
was committed to me according to the commandment of God our 
Savior. to Titus, a true son in our common faith, grace, mercy, 
and peace from God the Father and the Lord Jesus Christ our 
Savior. For this reason I left you in 
Crete, that you should set in order the things that are lacking 
and appoint elders in every city as I commanded you. If a man 
is blameless, the husband of one wife, having faithful children, 
not accused of dissipation or insubordination, For a bishop 
must be blameless as a steward of God, not self-willed, not 
quick-tempered, not given to wine, not violent, not greedy 
for money, but hospitable, a lover of what is good, sober-minded, 
just, holy, self-controlled, holding fast the faithful word 
as he has been taught, that he may be able, by sound doctrine, 
both to exhort and convict those who contradict. For there are 
many insubordinate, both idle talkers and deceivers, especially 
those of the circumcision, whose mouths must be stopped, who subvert 
whole households, teaching things which they ought not for the 
sake of dishonest gain. One of them, a prophet of their 
own, said, Cretans are always liars, evil beasts, lazy gluttons. This testimony is true. Therefore, 
rebuke them sharply that they may be sound in the faith, not 
giving heed to Jewish fables and commandments of men who turn 
from the truth. To the pure, all things are pure, 
but to those who are defiled and unbelieving, nothing is pure, 
but even their mind and conscience are defiled. They profess to 
know God, but in works they deny Him, being abominable, disobedient, 
and disqualified for every good work. Amen. Well, let us pray. Father, thank you for this, your 
Word. Thank you for this letter to Titus and for the Church. 
We thank you, God, that it speaks to issues not only relevant for 
Titus on Crete, but it speaks to issues relevant for us in 
Chilliwack, in Canada, in the 21st century. We thank you for 
the abiding validity of your Holy Word, and we ask, God, that 
your Spirit would take these things and write them upon our 
own hearts, and that you would indeed strengthen us and that 
you would help us to appreciate not only the glorious gospel 
of free and sovereign grace, but as well the wonderful church 
that you've instituted, the fact that you have called people from 
every walk of life and brought them together and given them 
a solidarity and a unity in the person of our Lord Jesus Christ. 
What a blessing it is to have communion with you and to have 
communion with one another. And we pray these things through 
Jesus Christ our Lord. Amen. Well, 1st and 2nd Timothy 
along with Titus are referred to as the pastoral epistles. 
They were not written to specific churches, but rather to ministerial 
associates of the apostle Paul. And here Titus is on the island 
of Crete. And from Wikipedia, just a few 
facts about Crete. Crete is the largest and most 
populous of the Greek islands, the 88th largest island in the 
world, and the fifth largest island in the Mediterranean Sea. 
after Sicily, Sardinia, Cyprus, and Corsica. It bounds the southern 
border of the Aegean Sea. Crete lies approximately 99 miles 
south of the Greek mainland. It has an area of 3,219 square 
miles and a coastline of 650 miles. The only other place that Crete 
is mentioned is in the book of Acts. In Acts chapter 27, when 
Paul is on that voyage to Rome, they pass by Crete. It's the 
only other time that it's mentioned. Well, before we look at the greetings 
themselves, we ought to consider matters of introduction. In other 
words, when you start a book of the Bible, it's always helpful 
to know who wrote it, when they wrote it, what kind of circumstance. 
stances were in play at the time that the author wrote. So first, 
I want to look at the author of the pastoral epistles, and 
then secondly, the opening greeting in verses 1 to 4. Now, in terms 
of the apostolic ministry of the Apostle Paul, the New Testament 
gives us a lot of details, it gives us a lot of facts, but 
reconstruction is not absolutely certain. If you're familiar with 
the book of Numbers, Numbers chapter 33, Moses basically writes 
all the places that they had gone to. Well, that's not what 
the New Testament does. We have to piece together the 
several statements and collate that information, and then we 
can get a good sketch of how Paul conducted his apostolic 
ministry. We noted, or we are noting in 
our studies in Acts, the missionary journeys. There were three that 
the book of Acts records. You have the first missionary 
journey that we've already concluded in Acts chapters 13 to 14 took 
place in AD 47 and 48. This morning, I read the last 
part of chapter 15. That is the launch of the second 
missionary journey that's recorded in Acts 15-36 to Acts 18-22. That took place in AD 49 to 52. And then the third missionary 
journey took place in 53 to 57, and that is in Acts 18.23 to 
21.16. Now the book of Acts ends with 
Paul in prison. It is his first Roman imprisonment. He will be imprisoned again, 
but in terms of that first Roman imprisonment, as I said, that's 
where the book of Acts ends. It doesn't mention what happened 
to Paul. And so scholars, commentaries, 
Bible students surmise that he served his time and then he was 
released and he engaged in further ministry. In fact, F.F. Bruce 
comments concerning the book of Acts and leaving Paul in prison 
in Acts 28. He says, if Paul's two years 
detention was followed immediately by his conviction and execution, 
Luke's failure to mention it is very strange. In other words, 
we leave the book of Acts, Paul is still in prison. There's no 
disposition mentioned, again, in terms of execution or release. 
Some speculate that either his accusers failed to appear or 
he was exonerated of any wrongdoing when he appeared before the Roman 
magistrate. Now, after he got out of that 
first imprisonment, he engaged in further ministry. He traveled 
to Ephesus with Timothy and there he left Timothy to minister. 
You see that in 1 Timothy 1, verse 3. We're not sure when 
he went to Crete, but it's probably in the same timeframe. He goes 
there with Titus and he leaves Titus there to minister on the 
island of Crete. He went to Macedonia and most 
likely from there he wrote 1 Timothy. This was about AD 63 or 64. And then he wrote Titus either 
from Macedonia or while he was going from Macedonia to Nicopolis. He tells Titus to meet him in 
Nicopolis. So he could have written at that 
approximate time, again, probably in 63 or 64. He visited Troas 
alone, according to 2 Timothy 4.13. He visited Corinth with 
Erastus according to 2 Timothy 4.20, and he visited Miletus 
with Trophimus in 2 Timothy 4 at verse 20. Again, just sketching 
the post first imprisonment ministry of the Apostle Paul. Well, he 
was re-arrested and he went into a second term of incarceration 
in Rome. And that's where he is when he 
writes 2 Timothy. Likely 2 Timothy is the last 
letter he wrote Though those who believe that Paul wrote the 
book of Hebrews surmise that he wrote Hebrews at that time 
as well. He wrote to Jewish Christians, 
most likely in Jerusalem. So there was a lot of ministry 
for Paul after that first imprisonment that the scriptures do sketch. 
Again, it's not a sort of detailed triptych of the apostles' ministry, 
but we can piece together those certain things. He was not in 
prison when he wrote 1 Timothy or when he wrote Titus, but he 
was in prison when he wrote 2 Timothy. Again, that was the final letter 
most likely that he wrote. He understood that he most likely 
wasn't going to be released. He knew that the time of his 
departure was at hand. He had fought the good fight, 
he had finished the race, he'd kept the faith, and he knew he 
was going to pass into the presence of his beloved Savior. With reference 
to that second imprisonment, Onesiphorus came from Ephesus 
and had to search in order to find Paul, according to 2 Timothy 
1, and that only Luke was with him, according to 2 Timothy 4.11. 
So as great a man as he was, he died in relative obscurity 
in terms of attendance and in terms of persons there alongside 
of him. Most likely he died under Nero. He was probably executed for 
his commitment to our Lord Jesus Christ. So again, not in prison 
when he wrote 1 Timothy and Titus, wrote 2 Timothy to Timothy when 
Timothy was still in Ephesus. And as I said, in 2 Timothy, 
we see emphases on his imprisonment. Look at 2 Timothy 2 at verse 
eight. 2 Timothy 2 at verse 8, remember 
that Jesus Christ of the seed of David was raised from the 
dead according to my gospel, for which I suffer trouble as 
an evildoer, even to the point of chains, but the word of God 
is not chained. And then at the end in 2 Timothy 
4, as I said, he understands that likely he will die. Now 
with reference to the pastoral epistles themselves, 1 Timothy 
and Titus are very similar. 2 Timothy is more personal in 
nature. As Paul writes 1 Timothy and 
as Paul writes Titus, he's certainly writing to Timothy and he's writing 
to Titus, but he's writing to the churches. And in many respects, 
he needs to validate and authenticate the ministry of Timothy and Titus 
because both men were facing opposition. Both men had to deal 
with false teachers. Both men had to wage the good 
warfare. And so part of that was Paul's 
writing to them and affirming those men with reference to their 
ministry in Ephesus for Timothy and in Crete for Titus. Timothy, 
again, was written about AD 63, 64, to assist Timothy as he ministered 
in a mature context. Remember, Ephesus was founded 
earlier. Titus is planted on Crete in 
a very new setting. This is when it was an immature 
setting. It was sort of brand new. In 
fact, verse five indicates that. For this reason, I left you in 
Crete that you should set in order the things that are lacking 
and appoint elders in every city as I commanded you. So Crete 
is a new situation, Ephesus was an older situation, but nevertheless, 
Paul writes to Timothy to deal with that situation. Second Timothy 
is more personal, not that it doesn't include church matters, 
not that it doesn't speak to broader ecclesiastical issues, 
but Paul is writing to Timothy as his beloved son, as one that 
ultimately is going to die, not Timothy, but Paul. In terms of 
the book of Titus, It's basically a three-fold breakdown in terms 
of structure. In the first place, you have 
instructions given to Titus. In chapter 1, verses 1 to 16, 
specifically Titus is addressed. There is that overarching concern 
in verse 5 that you are to set in order the things that are 
lacking. He then deals with the appointment of elders in chapter 
1, verses 6 to 9, and then he names and engages the opponents 
in verses 10 to 16. George Knight explains the false 
teachers of the pastoral epistles. If you look at 1 Timothy, 2 Timothy, 
Titus, you can sort of create a mosaic of what the false teachers 
look like. He says the false teachers are 
characterized by an interest in myths. and genealogies, a 
concern with the law or a Jewish orientation, an interest in antitheses 
that they identify as knowledge, a tendency toward controversy, 
argumentation, and speculation, deceptiveness, immorality, and 
a desire to get material gain by means of their teaching. So 
you can see it was a tough task for Timothy, it was a tough task 
for Titus, as they have to face down men that are committed to 
these sorts of principles, these sorts of heresies, these sorts 
of things that are opposite to the gospel. So chapter 1 are 
instructions given to Titus. Chapter 2, beginning in verse 
1, all the way to chapter 3, verse 11, are instructions for 
the various people groups within the context of the church. instructions 
to various people groups specifically in verses 1 to 15, and then living 
as the church in the world in chapter 3, verses 1 to 8, and 
then finally disciplining the opponents in the church in chapter 
3, verses 9 to 11. So that second block is taken 
up after instruction specifically to Titus. Now we have these instructions 
for the church, how they are to conduct themselves, not only 
among themselves, but with reference to the world, and with reference 
to the false teachers that are identified and how they need 
to proceed in terms of discipline. And then the book ends in chapter 
3 at verses 12 to 15 with personal notes, instructions, and final 
greetings. So that's the way we'll proceed 
in exposition, God willing, in the coming weeks. Now let's look 
at what Paul says here in verses 1 to 4. This is one of the longer 
introductions by the Apostle Paul. Again, I think part of 
what he is doing is establishing not only his own authority, but 
Titus's authority, because Titus is now the man that is charged 
with setting in order the things that are lacking on the island 
of Crete. In the various cities where there are churches, Titus 
has to indeed engage opposition and he has to engage the people 
of God. So notice in the first place, 
the author of the epistle, verses one to three, In the first place, 
he identifies his office, and he begins with a broader specification, 
and then more of a particular one. He calls himself a bondservant 
of God. Literally, he is a slave of God. And this may have its taproots 
in the Old Testament. Moses and David and the various 
prophets saw themselves as servants of God. They saw themselves as 
bond servants or as slaves of God. In fact, Towner makes this 
connection. He says, in defining his relationship 
this way, he draws on the Old Testament pattern established 
by Moses, David, and other prophets who stood in the special position 
of those who had received revelation from God. So in the broadest 
sense, in terms of Paul's office, he is a servant of the living 
and true God. But then he comes to define it 
more narrowly by identifying himself as an apostle of Jesus 
Christ. If you look at Galatians chapter 
1, he elaborates in more detail his call to the apostolic ministry. 
We see it in the book of Acts, in Acts chapter 9, when Christ 
comes and conquers him on the road to Damascus, and then he 
gives him a particular charge that he is to testify. He is 
to bear witness to the name of Paul before Gentiles and kings 
and to the children of Israel. So the apostle Paul was called 
by Christ himself, and he identifies himself in that manner. An apostle 
essentially is one sent by another. He's an ambassador. Servant also 
is included, but the reality is that an apostle is a sent 
one. So the risen Lord sends Paul, along with the other apostles, 
to go and preach, to make disciples, and to plant local churches, 
and that is what Paul highlights here. And again, as he underscores 
his authority, it's not because he's trying to throw his weight 
around. It's not because he's trying to flex his apostolic 
muscles. He has no self-aggrandizement. He has no sort of a zeal to be 
recognized as the right Reverend Paul. That's not the point. He 
wants to confirm and authenticate Titus as being Paul's servant, 
ultimately his child, his true son in the faith, as one that 
would represent the truth on the island of Crete, as he set 
in order the things that were lacking. So he specifies his 
office and then he moves on to his purpose. Notice what he says 
in verse 1. Paul, a bondservant of God and 
an apostle of Jesus Christ, he says, according to the faith 
of God's elect and the acknowledgement of the truth which accords with 
godliness. Now, I take this as a two-fold 
purpose of the Apostle Paul's ministry. In other words, why 
is he a servant of God? Why is he an apostle of Christ? Is it so he can have the best 
parking spots? Is it so people will say he's 
the right reverend sir? Is it so everybody will walk 
around him and call him rabbi? No, that's not it at all. It 
has a specific effect upon the people of God, the elect of God, 
those whom God had purpose to save. And if you look at verse 
one in the New King James, it's a little bit confusing. It says, 
according to the faith of God's elect, and there's a myriad of 
suggestions as to what he means. I think some of the other translations 
get it a bit better. The ESV has, for the sake of 
the faith of God's elect. In other words, it's his purpose. 
He's a servant of God. He is an apostle of Jesus Christ 
for the sake of the faith of God's elect. Or the NIV, dare 
I say it, is even better. It says, to further the faith 
of God's elect. So Paul is a servant of God. 
He's an apostle of the Lord Jesus Christ for the faith of God's 
people. In other words, Paul's primary 
sort of orientation with reference to man is to educate them, to 
be a means in the hand of God, to call sinners out of darkness 
into marvelous light. It is the power of the Holy Spirit, 
it is the effectual calling of God, but that God uses the instrumentality 
of preaching, and Paul was a preacher. And so he sees his role in a 
two-fold way in terms of purpose. a man that is used by God to 
call sinners unto faith and repentance so that they may, in fact, be 
saved. He identifies his purpose in Romans 1-5 in a similar vein. He says, through him, through 
God, we have received grace and apostleship for obedience to 
the faith among all nations for his name. In other words, he 
didn't have this investiture of authority for his own use. He didn't have this investiture 
of authority for his own purpose, but rather it was for the glory 
of God, but there was this manward orientation where he was a means 
of calling sinners to believe the gospel, to look unto Jesus 
Christ, and to live. But it doesn't stop there, because 
notice what he goes on to say. According to the faith of God's 
elect, and the acknowledgment of the truth which accords with 
godliness. Some describe this as being a 
repetition. I think it's coordinate. I think 
that Paul is saying, on the one hand, I function under God as 
a means of salvation for sinners. Again, not that Paul saves, you 
all understand that. Paul is rather the instrument 
in the hand of God to make known the glorious gospel of Jesus 
Christ our Lord, so that sinners can in fact be saved. But once 
those sinners are saved, Paul still has activity, Paul still 
has responsibility, Paul still has a job or a purpose, and that 
job or purpose is to edify, to strengthen the people of God. 
Notice, according to the faith of God's elect, and the acknowledgment 
of the truth which accords with godliness." The ESV, again, I 
think is good here. It says, "...for the sake of 
the faith of God's elect and their knowledge of the truth." 
So it's not only the case that Paul wants to see people saved, 
but he wants to see people grow in the grace and in the knowledge 
of our Lord and Savior, Jesus Christ. As we see Paul's ministry 
in the book of Acts, that is exactly his purpose. That's what 
he does. We know ultimately his desire 
is to bring glory to God. We know ultimately he wants to 
function as a good servant to his master. Also, with reference 
to man, he wants to see them saved and he wants to see them 
grounded and established in the faith. That's why on that first 
missionary journey, they go through the various cities, they preach 
the gospel, they make disciples, they found local churches, and 
then on their way back to Antioch and Syria, they pass through 
those self-same cities to strengthen and encourage the brethren and 
to appoint elders in those cities. In other words, brethren, it's 
not only about getting saved. It's about growing in the grace 
and knowledge of our Lord and Savior, Jesus Christ. We need 
faith, obviously, to believe on Him, to receive that forgiveness 
of sins and the imputed righteousness of Jesus, but also we need to 
not be stagnant. We need to be a people that are 
understanding more of God's truth. And that is precisely what Paul 
does in terms of his apostolic ministry. And then note the implication 
or note rather application of what he says here. According 
to the faith of God's elect and the acknowledgement of the truth, 
notice what the truth does, which accords with godliness. In other 
words, there is a connection between the things that we believe 
and the manner in which we conduct ourselves. There is an obvious 
correlation between what a man believes and how he lives his 
life. You see that obviously by way 
of contrast in the book of Romans in chapter one. The wrath of 
God is revealed from heaven against all ungodliness and unrighteousness 
of men who suppress the truth and unrighteousness. What is 
Paul's point? Their ungodliness, their atheistic 
principles lead them to lives of unrighteousness. In other 
words, they exchange the glory of the living and true God and 
worship and serve the creature. And as a result, that vice list 
then proceeds. When men reject the true and 
living God, they reject godliness. They reject a life that is consistent 
with that knowledge or with that theory. You see the same emphasis 
in 1 Timothy chapter 6. 1 Timothy chapter 6 at verse 
3, he says, if anyone teaches otherwise, and does not consent 
to wholesome words, even the words of our Lord Jesus Christ, 
and to the doctrine which accords with godliness. He is proud, 
knowing nothing, but is obsessed with disputes and arguments over 
words from which come envy, strife, and reviling, evil suspicions, 
useless wranglings of men of corrupt minds and destitute of 
the truth, who suppose that godliness is a means of gain, from such 
withdraw yourself. In other words, the truth that 
we believe affects the way that we conduct ourselves. One man, 
a philosopher, said that theory was to be understood by the Greeks 
as itself the highest realization of practice. In other words, 
they understood the close and inextricable link between doctrine 
and practice. I have said many a time, if you 
want to be holier, you want to be a better husband or a father, 
mother or a wife or whatever, study the Bible, learn who God 
is, understand theology. Once you get your mind wrapped 
around those particulars, then there will hopefully be. It doesn't 
always inevitably work out that way. There's oftentimes a short 
circuit along the way between what we know and how we act, 
but the idea is obvious. The way that we know or the things 
that we know ought to flesh themselves out in the way that we live. 
So he speaks concerning his office, his purpose, and now notice he 
speaks concerning his role in redemptive history. In other 
words, Paul locates himself in the decree of God. And Paul again 
isn't doing that because Paul is consumed with Paul. Paul is 
consumed with God and Paul is concerned that Titus be received 
on the island of Crete as his true son in the faith, and one 
that the people of God should listen to in terms of Titus' 
instruction. So look at Paul's statement concerning 
his role in redemptive history. He says, after the purpose, which 
accords with godliness, in hope of eternal life, which God, who 
cannot lie, promised before time began, but has in due time manifested 
his word through preaching, which was committed to me according 
to the commandment of God our Savior. There's a lot there in 
terms of God. There's a lot there in terms 
of covenant. There's a lot there in terms 
of the decree of God. And again, Paul locates himself 
in that decree, not so Paul can get congratulated, but so that 
God can be glorified and Titus be verified. Notice he speaks 
concerning eternal life. This that Paul does, the very 
purpose that he undertakes, has to do not with a better life 
here on earth, not with a better temporal situation, but rather 
the ministry of the apostle Paul is taken up with the doctrine 
of eternal life. God, in hope of eternal life, 
which God, who cannot lie, promised before time began. So Paul moves 
the sort of playing field, if you will, from the temporal, 
from the here and the now, to eternal life. The things that 
Paul is about, the things that Titus will be about, concerns 
the other world. It concerns the age to come. 
Then notice he highlights that it's grounded in the veracity 
of God. Veracity, kids, simply means 
truthfulness. God is truthful. Paul tells us 
that God cannot lie. Gordon Clark points out that 
some Arminians stumble upon this text and they say, well, God 
must not be omnipotent then. God is omnipotent. God does all 
his holy will. John Murray would refer to these 
as divine cannots. There are a few divine cannots 
with reference to God. He cannot lie. He cannot deny 
himself, according to 2 Timothy 2. There are things that God 
can't do, which does not lend itself to the notion that he's 
not omnipotent. No, he is omnipotent. He can 
do all his holy will. The veracity of God is highlighted 
in Numbers 23, 19, 1 Samuel 15, 29, Romans 3, 3 and 4, 2 Timothy 
2, 13, Hebrews 6, 18. But intriguingly, that reality 
that God cannot lie is contra the very Cretans themselves. 
Look at verse 12, just to sort of see what kind of a situation 
Titus is facing. One of them, a prophet of their 
own, said, Cretans are always liars, evil beasts, lazy gluttons. This testimony is true. Paul says this testimony is true. I mean, he'd be kicked out of 
society if he ever affirmed that today. That would be Cretan shaming, 
and we can't do that. Cretans are wonderful, lovely 
human beings, and for you to suggest otherwise just shows 
what a a xenophobe or what a racist or prejudicial sort of man you 
are, Paul. No, Paul says, as a general rule. That's saying every single one 
is affected by this, but it was the prevailing situation on the 
island of Crete. Some suggest that the Cretans 
thought there was nobility in lying and in deception. They 
were a twisted and warped culture. And praise God that he goes to 
twisted and warped cultures. Praise God that he saves sinners 
on the island of Crete. Praise God that he stations Titus 
to set in order the things that are lacking. God is dealing with 
a messy world. And if you look at particular 
cities or locales, there are prevalent sins. There are certain 
things that obtain in a given situation, and that's what's 
true in this situation. So he says, Cretans are always 
liars, evil beasts, lazy gluttons. This testimony is true. Therefore, 
rebuke them sharply that they may be sound in the faith. It's 
always intrigued me that in three brief chapters, there's an emphasis 
on good works three times by Paul with reference to the people 
of God. I don't think that's accidental. 
I think Crete was messed up. God's grace comes to that messed 
up situation, and now God's grace needs to set things in order 
with those people so that they can pursue those things that 
are pleasing in the sight of God Almighty. So the decree of 
God concerns eternal life. It is grounded in the veracity 
of God, and it ultimately originates in eternity. Look at the language, 
in hope of eternal life, which God, who cannot lie, promised 
before time began. Go back for just a moment to 
Romans chapter 16. Romans chapter 16, something 
I think we at times forget. We shouldn't forget because we're 
reformed. We have a chapter in our confession of the decree 
of God, but we do at times forget that our salvation was no afterthought 
in the mind of God. Our salvation didn't originate 
in the 21st century. Our salvation was wrought out 
in the mind of God, if I can use that language, before time 
began. Notice in Romans 16, 25, Now 
to him who is able to establish you according to my gospel and 
the preaching of Jesus Christ, according to the revelation of 
the mystery kept secret since the world began, but now made 
manifest and by the prophetic scriptures made known to all 
nations, according to the commandment of the everlasting God, for obedience 
to the faith, to God alone wise, be glory through Jesus Christ 
forever. Amen. Turn to the book of Ephesians, 
Ephesians chapter 3. Ephesians chapter 3. Other places 
where Paul locates the glorious gospel of Jesus Christ in history 
connected to the eternal decree of God Almighty. In Ephesians 
chapter 3. Let's find the text here, verse 
4. Well, we'll pick up in verse 1. For this reason I, Paul, the 
prisoner of Christ Jesus for you Gentiles, if indeed you have 
heard of the dispensation of the grace of God which was given 
to me for you, how that by revelation He made known to me the mystery, 
as I've already written already, by which, when you read, you 
may understand my knowledge in the mystery of Christ, which 
in other ages was not made known to the sons of men, as it has 
now been revealed by the Spirit to His holy apostles and prophets, 
that the Gentiles should be fellow heirs of the same body and partakers 
of His promise in Christ through the gospel, of which I became 
a minister according to the gift of the grace of God given to 
me by the effective working of His power." And then the text 
that is most closely aligned, Titus chapter 1, verses 2 and 
3, 2 Timothy, you can turn to 2 Timothy chapter 1, just to 
see this connection between present apostolic ministry and the life 
of Paul connected to the eternal decree of God before time began. Covenantally, we would refer 
to this as the covenant of redemption, that intra-Trinitarian pact by 
which God purposed to save a great multitude by the Lord Jesus Christ. And then you have the covenant 
of grace, which is the historical expression of that covenant of 
redemption toward the elect of God. And in 2 Timothy 1, beginning 
in verse 8, he says, therefore, do not be ashamed of the testimony 
of our Lord, nor of me, his prisoner, but share with me in the sufferings 
for the gospel, according to the power of God, who has saved 
us and called us with a holy calling, not according to our 
works, but according to his own purpose and grace, which was 
given to us in Christ Jesus, note the language, before time 
began. Our salvation is not an afterthought 
in the mind of God. As Paul says in Ephesians 1, 
He chose us in Him before the foundation of the world. But 
then notice what Paul goes on to say in verse 10, but has now 
been revealed by the appearing of our Savior Jesus Christ, who 
has abolished death and brought life and immortality to light 
through the gospel, to which I was appointed a preacher, an 
apostle, and a teacher of the Gentiles. For this reason, I 
also suffer these things. Nevertheless, I am not ashamed, 
for I know whom I have believed and am persuaded that he is able 
to keep what I have committed to him until that day." So the 
same emphasis here in Titus chapter 1 at verses 2 and 3. He speaks 
of the decree of God. This was purposed by God to before 
time began, but it's fleshed out in history through the apostolic 
ministry. Notice in verse three. So he 
highlights the decree of God in verse two, and now he speaks 
concerning the revelation of God in verse three. He says, 
but has in due time manifested his word through preaching, which 
was committed to me according to the commandment of God our 
Savior. So for the apostle Paul, He is 
not an afterthought in the mind of God either. He was determined 
by God to be the apostle to the Gentiles before time began. Again, the eternal decree of 
God, that blueprint, that foreordination, that predestination, that scheme 
of God's redemptive plan for his people through the ages. 
Now, in summation, with reference to Paul's point, Towner makes 
this observation. He says, ultimately, what Paul 
has done in this introduction is to place his own apostolic 
ministry at the center of God's story. His authority and message 
are essential to it and derive their meaning from it. Thus, 
Paul is authenticating the ministry of his co-worker Titus by establishing 
his own authority to instruct Titus. So again, he's not just 
saying, boy, aren't I special? I am fundamental in God's redemptive 
plan. No, it is to clothe Titus with 
the authority necessary that Titus would need as he set in 
order the things that were lacking in the cities on the island of 
Crete. Our confession summarizes, with 
reference to the decree, as God hath appointed the elect unto 
glory, so he hath, by the eternal and most free purpose of his 
will, foreordained all the means thereunto. So he's not only purposed 
something, but he's foreordained all the means thereunto, and 
Paul the apostle was one of the means that was foreordained thereunto 
by God almighty. Now that brings us to consider 
the recipient of the epistle. Notice in verse 4, to Titus, 
a true son in our common faith, grace, mercy, and peace from 
God the Father and the Lord Jesus Christ our Savior. Now Titus 
was the uncircumcised Greek Christian who had accompanied Paul and 
Barnabas on their famine relief visit to Jerusalem. Turn to Galatians 
chapter 2. just to kind of see or meet this 
fellow called Titus. Galatians chapter two at verse 
one. Then after 14 years, I went up 
again to Jerusalem with Barnabas and also took Titus with me. 
That was in Acts chapter 11. We saw that famine that was prophesied 
by Agabus, and then Paul and Barnabas went to this particular 
region and took money, took resources, took gifts to try to alleviate, 
to ameliorate the downtrodden and poor that were suffering 
as a result of this famine. And so they took Titus along 
with them. Verse two says, I went up by 
revelation and communicated to them that gospel, which I preach 
to preach among the Gentiles, but privately by those or to 
those who are of reputation, lest by any means I might run 
or had run in vain. Yet not even Titus, who was with 
me, being a Greek, was compelled to be circumcised. So Titus was 
a Greek and he was an uncircumcised man. Titus as well rendered invaluable 
service to the Apostle Paul in Paul's dealings with the church 
at Corinth. If you read the Corinthian correspondence, 
especially the second letter, it seems that there's a bit of 
a rift between Paul and the Corinthians. And I think the reason for that 
rift between Paul and the Corinthians was because some men came to 
the church in Corinth and sought to upbraid the ministry of the 
Apostle Paul. So Paul had to walk a bit on 
eggshells with reference to the Corinthians, and Titus assisted 
him invaluably with reference to the Corinthians. And Paul 
refers to Titus in the Corinthian epistle, in 2nd Corinthians, 
as my brother. In 2nd Corinthians 7, 6 and 7, 
he says that he was comforted by Titus. He refers to him as 
my partner and fellow worker in chapter 8 of 2nd Corinthians 
in verse 23. That just gives you a bit of 
flavor for this man. When we get to Acts chapter 16, 
when Paul comes into the region where Timothy lives, he finds 
out about Timothy and he wants Timothy to go with him. And I've 
always thought that if the apostle Paul wants you with him, you're 
a good human. Not in the sense that you are 
above and beyond all other humans, but if Paul wants you, that's 
a good sign. That speaks volumes concerning 
Timothy in Acts chapter 16, and it speaks volumes concerning 
Titus. The fact that Paul took this 
young man under his wing, the fact that the apostle Paul invested 
the time that he did in this young man speaks volumes concerning 
this particular man, Titus. And obviously with reference 
to Titus chapter one and verse five, he was left by Paul in 
Crete to consolidate and organize the church in the face of a heresy 
that married elements of Judaism and Gnosticism. So Titus' job 
was no small feat. He had a lot to engage, he had 
a lot to deal with. And then notice what he says, 
verse 4, to Titus, a true son in our common faith. That functions, 
once more, to authenticate Titus. Remember this morning, in Acts 
chapter 15, when they write the letter, they write the letter 
to our brethren of the Gentiles. That statement alone would go 
a long way in terms of facilitating an appreciation of God's work 
among the Gentiles. Titus is an uncircumcised Greek, 
and Paul calls him a true son in the faith. Probably Paul was 
instrumental in the salvation of Titus, but also he was instrumental 
in the reality of facilitating the Jew-Gentile relationship, 
and he does that by highlighting that Titus An uncircumcised Greek 
is a true son of this one who describes himself in Philippians 
chapter three as a Hebrew of the Hebrews. In fact, George 
Knight says, Paul calls Titus true child according to a common 
faith. This designation is almost identical 
to what Paul calls Timothy in 1 Timothy 1, 2. The most noteworthy 
difference is the addition of common before faith. The use 
here of koinos, you've heard koine Greek, it simply means 
common, common for that which is communal or shared, finds 
its closest counterpart in the New Testament in Jude 3, common 
salvation. He says Paul may use it in reference 
to Titus, not to Timothy, because of a need to remind Titus, the 
churches on Crete, and the false teachers of the circumcision, 
that Titus, the uncircumcised Greek, and Paul, the Hebrew of 
the Hebrews, share the same faith. Titus, no less than circumcised 
Timothy, is Paul's spiritual son in this shared faith. And 
it is to him as such that Paul writes the letter. So that little 
designation would go a long way in terms of the circumcision 
in Crete to understand Paul's relationship to Titus and Titus' 
relationship to Paul. It is a beautiful strategy on 
the part of the apostle. not a strategy in the first place, 
it is to communicate his love for Titus. But in terms of strategy, 
it certainly dignifies Titus with reference to the calling 
that Paul has given to him. And then he ends with something 
that is common in his epistles, grace, mercy, and peace from 
God the Father and the Lord Jesus Christ, our Savior. You have 
a non-New King James or King James. You don't have mercy in 
this particular statement, but we'll take it as it is. Grace, 
mercy, and peace. These are the things that Titus 
would need. Titus would certainly need the 
counsel of his brother Paul. Certainly Titus would need the 
the support of faithful brethren. Certainly, Titus would need to 
distinguish and identify men for the eldership. But ultimately, 
what's going to steady, stabilize, and assist Titus on the island 
of Crete as he sets in order the things that are lacking? 
It is that which God the Lord gives, grace, mercy, and peace 
from God the Father and the Lord Jesus Christ our Savior. Grace, 
the saving activity of God decreed from eternity, which is brought 
to man by means of Christ's redemptive activity, the unmerited gift 
of God's saving love in Christ Jesus the Lord. Titus needs grace. Titus also needs mercy. George 
Knight, he has an excellent commentary on the book of 1st and 2nd Timothy 
and Titus. You'll probably hear me refer 
to him a lot. He quotes an old Lutheran commentator 
named Lenski. I've never owned Lenski, but 
along the way I've seen some stuff that Lenski has written. 
And Lenski, as far as I can tell, is a sure guide, a good guide. 
But he makes this comment. Lenski says, mercy always deals 
with what we see of pain, misery, and distress. We oftentimes talk 
about grace. It is unmerited favor. And some 
have asked, well, what's the difference between grace and 
mercy? Well, mercy sees us in this debauched, horrific state. It sees us as pitiable creatures. And I think that's what Lenski 
is getting at. It always deals with what we 
see of pain, misery, and distress. these results of sin. And grace 
always deals with the sins and guilt itself. The one extends 
relief, the other pardon. The one cures, heals, helps, 
the other cleanses and reinstates. So Titus will need grace, Titus 
will need mercy, and of course, Titus will need peace. Titus 
has peace with God the Father through our Lord Jesus Christ 
as a result of justification by faith, Romans 5.1. Therefore, having been justified 
by faith, we have peace with God through our Lord Jesus Christ. 
So Titus possesses that, but he'll always need it to encompass 
him as he takes up the task of setting things in order that 
are lacking on the island of Crete. But also look at the source 
of these graces, grace, mercy, and peace from God the Father 
and the Lord Jesus Christ, our Savior. There is a compound object 
from which these graces flow, God the Father and the Lord Jesus 
Christ, our Savior. Notice back at the end of verse 
three, God is referred to there as God, our Savior. Here, Jesus 
Christ, our Savior. Verse 10 in chapter two, the 
doctrine of God, our Savior. Paul uses these terms interchangeably. Paul uses these terms synonymously. And John Calvin notes, the father 
is called our savior because he redeemed us by the death of 
his son, that he might make us heirs of eternal life and the 
son because he shed his blood as the pledge and the price of 
our salvation. Thus the son hath brought salvation 
to us from the father and the father hath bestowed it to us 
through the Son. That's why Paul can refer to 
God our Savior, Father, and Jesus Christ our Savior, the second 
person of the triune God. It's a glorious and a wonderful 
statement. As well, it is quite subversive 
for the Apostle Paul to use that particular title relative to 
the Lord Jesus Christ in the Roman Empire in the first century. 
Caesar, the emperor, the main man was seen as Lord and Savior. There was a deification that 
obtained among the Roman emperors and so it was very common for 
them to be referred to as Lord and Savior. Think about that 
every time you read through the New Testament documents and you 
see Paul or others refer to Jesus as Lord and Savior. That was 
subversive in the Roman Empire with reference to the Caesar 
himself. So that's the greetings. Hopefully 
that introduction will help us as we move through the book. 
I want to conclude with just a couple of thoughts. First of 
all, the utility of the book of Titus. The utility, the usefulness 
of the book of Titus. We certainly need a list of instructions 
that the Apostle Paul gave to a ministerial associate in this 
early situation concerning Christianity. We have that in chapter 1. We 
also need the instructions as a church, as various people groups 
that make up the church, and we have that in chapter 2. We, 
as the church, need to know how to deal with false teaching. 
We, as the church, need to know how to identify those who are 
engaged in false teaching, and if need be, how to deal with 
them in terms of discipline. Well, Titus answers that for 
us. It affords to us a document relevant 
for the church today, and it behooves us to understand it. 
As well, we see in this brief introduction, in terms of verses 
1 to 3 specifically, the authority of the Apostle Paul. Now, it 
has always intrigued me that when Paul writes, he calls himself 
Paul. He never calls himself the right 
reverend sir. I think that if you met Paul, 
you just called him Paul. You didn't call him apostle, 
sir. You didn't call him Mr. Apostle. 
You didn't do that because Paul was a regular, normal, ordinary 
guy, but in terms of office and purpose and authority, he was 
invested with that by God Most High. He utilizes that. He uses that trump card, if I 
may, when it comes to these sorts of situations, when there is 
a difficulty that one of his associates is facing, he wants 
to make sure that that associate has all of the backing of the 
Apostle Paul as he is now left virtually alone on the island 
of Crete to set in order the things that are lacking. Thirdly, 
the theology of the greeting. There's a lot of theology in 
this brief greeting. There's other pastors or preachers 
that could probably do like a 10-week series just on verses one to 
four. But with reference to this particular 
greeting, we see the sovereignty of God. We see election. We see 
predestination. We see decree. We see that all 
that comes to pass in terms of the redemption of sinners isn't 
afterthought. It isn't God reacting. Rather, 
it operates according to the purpose and plan of God that 
was orchestrated before time began. We learn something of 
covenant. Though the language is absent, 
the concepts are present. We have this covenant of redemption. 
Before time began, the Father, Son, and Spirit compact together 
to save a people from their sins. The covenant of grace is the 
historical outworking, the enfleshment of that, and the incarnation 
of our Lord Jesus, His life, His death, His resurrection, 
to make good that covenant of redemption and bringing many 
sons to glory through the sufferings of our Lord Jesus Christ. So 
there's a whole lot in there in terms of theology. and then 
as well the instrumentality that God uses in terms of advancing 
His cause. Notice, He moves from before 
time began, verse 3, but has in due time manifested His word 
through preaching, which was committed to me according to 
the commandment of God our Savior. Paul was not a self-appointed 
man. Paul was not a self-willed man. Paul operated according 
to the commandment of God Almighty. And anyone that would pursue 
gospel ministry must do so likewise. It's not self-appointment. It's 
not popularity. It is qualification. It is identification 
by the church. It is installation and then service 
unto our great God. And all of this ultimately written. 
with reference to the glorious gospel of our Lord Jesus Christ. Paul not only deals with those 
things I outlined in broad form, but as well, high Christology. Again, the interchangeable use 
between God, our Savior, and the Lord Jesus Christ, our Savior. 
And as well, the soteriology. I mean, look for one example 
at chapter 3. Chapter 3, verse 4, when the kindness and the 
love of God our Savior toward man appeared, not by works of 
righteousness which we have done, but according to His mercy He 
saved us, through the washing of regeneration and renewing 
of the Holy Spirit, whom He poured out on us abundantly through 
Jesus Christ our Savior, that having been justified by His 
grace, we should become heirs according to the hope of eternal 
life. That, ultimately, for Paul, is everything. The propagation 
of the glorious gospel of Jesus Christ, our Lord. The saving 
power of that one who is altogether lovely and chief among 10,000. 
That one who left heaven, who assumed our humanity, who lived 
in our place, who died in our place, and who was raised in 
our place, or raised for our justification. For Paul, the 
gospel was everything, and Titus will understand that as Paul 
writes to him. Well, let us close in a word 
of prayer. Our Father, we thank you for this book. We thank you 
for all the books in the Bible. We thank you that you have blessed 
us richly with this body of data concerning you, concerning your 
plan of salvation, concerning those things necessary for us. 
And God, as Peter says, Paul writes some things that are hard 
to understand. But we know that Paul writes a lot of things that 
are very simple to understand, namely the way of salvation through 
the cross of our Lord Jesus Christ. Thank you for including us. Thank 
you for blessing us. Thank you, Lord God, for your 
eternal decree and its fleshing out in history through the means 
that you've ordained. Thank you again for this day, 
and we bless you through Jesus Christ our Lord. Amen.