Good Behavior is Good Theology:
Look for Spiritual Excellence
Titus 2
Tom J. Nettles
Because those false teachers that
Paul has just described are “unfit for any good work,” he now launches into the
positive alternative to that kind of error-filled condition. Paul reminded
Titus of the genuine piety consistent with the gospel.
I
Contrasting
Purpose for Titus
A
In
contrast to the godless and speculative instruction of the false teachers “But you” –
William Ames defined theology as the “doctrine of living to God.” Truth about God and godwardness
of life cannot be separated in Christian thought. This passage from Titus assumes and
reinforces that idea as potently as any place in the New Testament. If knowledge of truth does not transform
living, then one does not possess true knowledge. That is one of the most obvious distinctions
between Titus and the false teachers he is to oppose, correct, and refute. Their teaching not only is erroneous in its
content because built on personal speculation, but does not translate into a
life that delights in God, his Law, his worship, and his rule. Many times Christian churches foster the idea
that one can receive the blessings of forgiveness before God and retain a
self-centered unholy life-style. Paul
shows the absurdity of that false proposal as he does in Romans 8:1-17.
B
Titus
is to teach what is fitting, appropriate, for sound doctrine cf. 1:1 “the
knowledge of the truth, which accords with godliness”; 1 Tim 1:10, 11 “and whatever else is
contrary to sound doctrine, in accordance with the glorious gospel of the
blessed God”; 2 Tim 4:3 “people will not endure sound doctrine . . . teachers
to suit their own passions” – This has been an emphasis throughout the pastoral
epistles. This should convince us that a
doctrine is not really believed if we see no fruit consistent with its
substance. Can a person of uncorrectable
arrogance really believe that Christ was equal to God and yet emptied himself
for the sake of sinners? Can a person
who consistently indulges the passions of his flesh really believe that the
flesh lusts against the Spirit and
that the lusts of the flesh wage war
against our souls? Can one who sees
himself as superior to others really believe in unconditional election? Can one who is impatient with others discern
the great patience that God had in bringing him to trust in Christ? The gospel
carries with it appropriate application for believers in their several spheres
of relationship in the church.
1
Older
men 2
(a)
Personal conduct – sober, dignified self-controlled - Those nearer death should realize more keenly
there are no amoral moments, no moments unpervaded by
divine presence. All of us shall soon
taste death and see all of our lives in terms of the peculiar moral
responsibilities that flow from God’s holiness as expressed in his Law and
Gospel. The compassion of Christ in
undergoing punishment for his people and the holiness of God in setting him
forth will appear in such unbroken power at that time, that we will marvel both
at him for his grace and at ourselves for such careless lives. Those older should lead in helping all too
see that life must be seen in terms of its end.
(b)
Christian witness – sound in faith [the faith, the
whole body of doctrine], love, and patience; soundness in faith produces love
and patience; see 3:1-5
If older men find themselves failing in bodily strength and
soundness of health, they should all the more see the necessity of soundness of
the soul conformed to the truth of divine revelation. They will cherish the truth of Paul’s
observation, “Though our outer nature is wasting away, our inner nature is
being renewed cay by day. We will look to the “eternal weight of glory” more
than the “slight momentary affliction.” (2 Corinthians 4:16, 17). In addition,
Paul assumes the theme of unity between truth, affections, and actions in these
instructions. How can one have a healthy
confidence in the truth if it is not an expression of love for God and man. Galatians 5:6
“For in Christ Jesus neither circumcision nor uncircumcision
counts for anything, but only faith working through love.” The source of true faith is the circumcised
heart, that is, the new birth; the clearest demonstration, therefore, of sound
faith is its expression of love. Sound
faith arising from love also manifests patience. Paul modeled his conversion as
an example of patience. “But I received
mercy for this reason, that in me, as the foremost, Jesus Christ might display
his perfect patience as an example to those who were to believe in him for
eternal life.” 1 Timothy 1:16
2
Older
Women
(a)
Personal conduct - conduct as fitting for holiness [hieroprepeis]; Both
their tongues and their appetites must be fitted for a higher calling; they
must be suited to teach godliness. Often
old age brings bitterness. Liquor
becomes a sedative and gossip becomes the main source of entertainment. The tongue is made for nobler purposes—for
truth, not falsehood; for praise, not complaining; for blessing, not cursing;
for edifying instruction, not slander.
An older woman who is saved finds pleasure in seeing the growth of Christlikeness in those younger than she, not in slanderous
fault-finding.
(b)
Christian witness – teach what is good [kalodidaskalous] and train the younger women, call them to
be soberminded.
Instead of the evil of gossip, a practice that shows that the tongue is
set on fire of hell [James 3:6], they should teach what is good, (right,
beautiful, noble, godly). So easy it is
to be absorbed in baser things, the Christian must place his mind on things
above and thus give his tongue new matter for exercise. [cf. Phil. 4:8, 9] In this way they aid in the restoration of
sanity [that is the root meaning of “train”] to minds predisposed to the
deceitful lusts of the flesh. The
Amplified version, in fact, translates the phrase, “so that they will wisely
train the young women to be sane and sober-minded.” Calvin does not think that
what follows should be taken as a catalogue of the things that older women are
to teach the younger, but a continuation of instructions to older women. It seems to me that Paul is giving specific
examples of what issues need to be taught.
That means that it serves as instruction also for the older women, for they
cannot teach it without embracing the practice.
(1)
Husband
lovers – a love of esteem and friendship, encouragement; Fault-finding and impatience gives a
message of dissatisfaction, not love. Elsewhere Paul says that wives should see
to it that they respect their husbands (Ephesians 5:33).It is conceivable that,
in the world, one might respect someone for their honesty and transparency and
resoluteness of conviction, but not love them. In that context both love and
respect arise from a person’s being pleasing or unpleasing to the personal
values of the subject. As Christians, however, in that sphere of the
God-ordained type of Christ and the church, we must find a transcendent source
for both love and respect. While we find much in the interpersonal relationship
that provokes these manners of regarding another, The
gospel gives an unalterable standard and source from which both love and
respect flow. In that sphere, we cannot say we love but do not respect, nor can
we say we respect but do not love.
(2)
Children
lovers – not as burdens but as blessings and in need of godly guidance. A. T. Robertson wrote, “This exhortation is
still needed where some married women prefer poodle-dogs to children.”
(3)
Self-controlled
and pure – as she has proper regard for her husband and children, so she must
see herself as God’s temple (1 Cor 6:19, 20). Devotion to one’s husband and children
represses any temptation toward wantonness. An unfit self diminishes the true
good that one can do for another.
(4)
Work
at home – the home is fit for hospitality for others and joy for the family and
for guests. “Kind” (good-natured generosity) follows so that the wife will know
that the home is not an end in itself but a means of expressing kindness – it
is to be used not merely observed, it is to put people at ease, not make them
nervous.
(5)
Submissive
to their own husband – this submission does not make her work any less than
Christ’s submission makes his work less [cf. 2 Cor
11:3] This is particularly difficult in
the case of an unbelieving husband, but still applies; in fact with more
intensity. Peter says “you wives be submissive
to you own husbands, so that even if any of them are disobedient to the word,
they may be won without a word by the behavior of their wives, as they observe
your chaste and respectful behavior.”
(c)
Give no ground for criticism 5b
“So that the word of God will not be blasphemed” If outsiders observe a
haughty, self-assertive and disrespectful carriage in a self-professed
believing woman, if the are gossips and have no sobriety of spirit, their
conclusion about the relational tendency of the gospel will be
poor—significantly other than the meekness of Christ’s self-abasement for the
sake of sinners. An Unbelieving husband will blaspheme—speak with hostility
toward the holy things of the gospel—if his wife’s Christianity make her
disrespectful and self-willed, and unsubmissive.
3
Younger
Men – self-controlled; This word is used frequently as constituting
sanctification; As
well as the presence of the Spirit, the self includes the remaining presence of
the flesh, the deceitful and corrosive impact of indwelling sin. We must walk in the one, that is, the Spirit,
and mortify the other, the flesh. The
world makes every appeal it can to the flesh of a young man. If the world can capture one while he is
young and enwrap him in its values, then it has a life-long source of
wealth. A young Christian man must
carefully disentangle himself from the values that reside naturally in the
heart of flesh and that have been flattered and strengthened by the world’s
approach to him. These intrinsic
tendencies of the fallen nature must be restrained and even put to death by
energetic attention to the life engendered by the Holy Spirit.
4
Titus
Himself – he is to exemplify the truth that “Theology is the doctrine of living
to God”
(a)
Personal conduct – he is to be a model of good
works in all things. Obviously he cannot
stress the continuity between faith and conduct if he
shows no aptitude for the connection.
(b)
Christian witness – His teaching must show
integrity, dignity; Nothing is more
distressing than truths of grace taught in an overbearing and haughty way; Or, on the other had to see such grave
realities handled as a piece of entertainment or fodder for the histrionics of
the preacher.
(c)
his word, that is his daily speech, must be
unimpeachable
(d)
Give no ground for criticism, that is, such as arises from
inconsistency or evil conduct. Many will
speak evil of the truth itself as is abundantly recognized in Scripture. Jesus
could not avoid criticism. He was said to cast out demons by the power of the
prince of demons. But he could point to his actions (“works”) and ask his
accusers to point to any of them that were not consistent with the character
and power of his Father ( John 10:25, 26, 32,33) The
good deeds of Christians sometimes are represented as evil [1 Peter 2:12]; Given that, we must assure that none speak
evil of the gospel because we have conducted ourselves badly.
5
Slaves
9, 10
(a)
Personal conduct – submissive and positively
Christian; indisputably trustworthy – This institution has in it the greatest
possibility for personal abuse of any relation engendered by a fallen
world. Whereas the Christian slave might
well see the injustice or arrogance or impersonal expectations in instructions
given by a master, and might well have reason to consider such instructions an unjust
imposition, and feel justified in disobedience or argumentation, Paul says be
submissive “in everything” well pleasing, and not argumentative. Pilfering
would be a great temptation since just remuneration ha no part in the
slave-master relation. One might
convince himself that he is not stealing but only taking what is his just
due. Paul says do not do it. Rather, live within the relationship in a
trustworthy manner. The application here
to the present employer-employee relationship holds with even greater
tenacity. We should perform the task
that we are assigned, should show ourselves to be competent and trustworthy and
not be a grief to those who employ us.
Obviously, we may not deny the faith to please any human being, nor
engage in lawless activity as an act of loyalty to the boss, but otherwise, the
use of one’s talents, training, and opportunity to make good both the business
and those over him n authority is pleasing to the Lord.
(b)
Christian witness – doctrine is adorned by such
living: When we demonstrate patience and
submission for the sake of doing good, we show that we
have higher values than seeking the pleasure and prominence of self. We are called to a higher way of living by a
higher purpose—the glory of God in the gospel.
II
Foundation
and content of instruction—All of the previous
instruction gains its motive and model from what follows.
A
The
appearance of the Grace of God
1
It
brings salvation – “Salvation” is an adjective in this unusual use of the word
and could be translated “For the saving grace of God has appeared.” This is salvation in its most comprehensive
sense from new birth to glory. Our
corrupt state produced by the fall must be reversed and we must be justly
acquitted from our state of condemnation.
The old man in Adam must be replaced by a new man in a suitable savior
and the promise of eternal death must be supplanted by the hope of eternal
life. A future filled with the company
of devils and increasing hatred must give way to the presence of God in a world
of love.
2
It
has appeared to all men – Those among whom we live recognize that our
profession demands a singular lifestyle; The translation probably should not
say “bringing salvation to all men” but should place “to all men” as the indirect object of
“has appeared.” For this reason, those
among whom Christians live their lives have certain expectations concerning
their attitudes and conduct. They will
be quick to point out inconsistencies for their expectations of Christians are
much higher than they have for themselves. This relation of he words would be
consistent with Paul’s concern that “the word of God may no be reviled” or that
“an opponent may be put to shame, having nothing evil to say about us.(5, 8). If, however,
one sees the adjective “soterios” as connoting
“bringing salvation to all men” then Calvin’s comment is appropriate: “He expressly declares that salvation come to
all men, having especially in mind the slaves of whom he has just been
speaking. He does not mean individuals,
but rather all classes of men with their diverse ways of life, and he lays
great emphasis on the fact that God’s grace has condescended even to
slaves. Since God does not despise even
the lowest and most degraded class of men, it would be extremely foolish that
we should be slow and negligent to embrace His goodness.”
B
The
things this grace teaches us 12-14
1
Renounce
ungodliness and worldly lusts – This is the essence of repentance. In our former manner of life we had no regard
for God’s holiness and his sole prerogative to be the object of our worship and
affection. Regeneration brings one to
eschew such ungodliness. The world and
its pleasures had the place of God for us, but now, having been replaced by the
one true God, the pleasures of the world take their proper place as means by
which we see and admire the goodness of God in his creation and we receive
these things in their proper relationship and with gratitude.
2
Live
soberly, righteously, and godly in the present age – While in this present age,
a fallen and rebellious age filled with the perverse use of all God’s good
gifts, the Christian learns how to regard each thing in its place. The atmosphere is poisonous and destructive,
pervading every nook and cranny of this present age, pressing every item
created by God into the mold of sensuality, popularity, power, self-importance
and personal gain. To think soberly,
righteously, and godly means that each aspect of our world undergoes
transformation through the inundation of truth.
The Gospel transforms all. Right
and sober thinking, awareness of a true revealed standard of righteousness, and
a persuasive sense of the presence and knowability of
God combined with a desire to worship and be well-pleasing to him now inform
and transform all we do. Compare Romans
12:1, 2
3
While
waiting for the blessed hope, which is the glorious appearing [same root word
used to state the initial appearing of the grace of God in 11] of Jesus. Sobriety in the present age is greatly
enhanced by a pungent realization that it will soon end to be replaced by an
age in which righteousness reigns. This
is the objective use of hope. The
substance of hope is Christ himself in his glorious appearing when, according
to 1 John 3, we shall see him as he is and consequently be like him. If we have that hope in us we purify
ourselves.
(a)
He
is our Great God and savior – No one less that God himself in our nature
capable; The
grammatical construction here employing one article with two nouns, means that
both nouns are used together as in apposition to the name Jesus Christ. Same type of construction in 2 Peter 1:1 and
11. Peter and Paul believed that Jesus
Christ, the one who appeared in the flesh was and is both God and savior. Jesus
is no less than True God from true God, begotten of the Father before all time,
that is, not made or created, but eternally co-existent with the Father as son
and father must necessarily be co-existent, of the same essence with the
Father, while distinguished in the mysterious utter oneness of God by distinct
and eternal personal attributes.
(b)
He
gave himself for us – Paul asserts the substitutionary
nature of Christ’s redemptive work.
Lawlessness demands punishment, and we could not be released from the
necessity of its infliction unless an acceptable substitute were found. Christ as God in human flesh is that
acceptable substitute.
(1)
To
redeem us from lawlessness – from our state of condemnation - That we are unlawful places us under
the curse of death. “So then as through
one transgression there resulted condemnation to all men” Romans 5:18. But Christ’s acceptable life and sacrifice
has rendered that condemnation non-operative “Even so through one act of
righteousness there resulted justification of life to all men.” Everyone in Adam is the recipient of his
condemnation, while every one in Christ is the recipient of his
righteousness. “For as through the one
man’s disobedience the many were made sinners, even so through the obedience of
the One the many will be made righteous.” Romans 5:19.
(2)
To
purify a people as his own possession – from our state of corruption—not only
does God remove the condemnation but he removes the gnawing worm of internal
destruction that corrupt affections produce.
He then declares, I will be their God and they shall be my people.” See 1 Peter 2:9 The people for God’s own possession
are those that he gave to the son in the eternal covenant and for whom the Son
sanctified himself, set himself apart, for the purpose of sacrificial death. With
the same certainty that the Son knows the Father and his will and purpose in
the covenant of grace and the Father knows the Son and his perfect unity of will with and joyful
submission to the Father’s will in this redemptive covenant, so are those
people known and loved that were given to the Son by the Father to be rede3md by the blood of the eternal
covenant. “I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the
sheep. . . My Father, who has given them to me, is greater than all, and no one
is able to snatch them out of the Father’s hand. I and the Father are one.”
(John 10:14, 15, 29, 30) They are now his and he loses none of them. They are God’s own possession and the Spirit
is given as a pledge until the time that Jesus appears in glory to claim
us. See also Ephesians 1:14 and Hebrews
13:20, 21.
(3)
Zealous
for good works – from malignant and destructive to benign and edifying – the
zeal for good works increases as inner transformation progresses. The more a Christian learns of the Scripture,
and consequently of the attributes of God and the grace of Christ the more pure
and persevering is his desire for seeing Christ honored. Good works are not
superfluities of conduct disconnected from biblical holiness, such as rosaries
or ritualistic walks or observance of religious sites. Nor does it mean false
ascetic practices such as strict observance of some peculiar diet or denial of
certain foods at previously stated times of the year. Rather this means a
conscientious commitment to the spirituality of the law, and the practice of
all things that are consistent with love of neighbor.
III
Such
Teaching is not optional – seamless connection between theology and ethics is
our goal
A
Declare
these things –The truths of Christ’s work and purpose undergird the instructions. The doctrines of grace have a transforming
effect and as God’s revealed way of salvation must be preached to saint and
sinner alike. They are converting
doctrines as well as sanctifying doctrines.
B
Exhort
and rebuke with all authority – this is no light matter, but at the heart of
the apostolic concern; cf. 1:3, 5; Titus has been left in
C
Let
no one disregard you – as a special emissary of the apostle, he must be
heeded. Paul has sent this letter in
part to arm Titus with authority.
Nothing less than the glory of God in this world is at stake in the
conformity of God’s peculiar people to his character and truth.
IV
Lessons
V
A
Truth
always may be set in contrast, and at times in stark contradiction, to the
thinking of the world. Christian
theology is not a matter of human speculation but of sensible and orderly
organization of the things revealed into consistent themes. Right living can only come from right
thinking.
B
Christian
truth not only treats themes to be contemplated intellectually but produces
transformation of affections and actions.
The doctrine of living to God does not diminish the importance of
rigorous thinking and organization of biblical ideas into coherent arrangement,
but sees such rigorous mental work as organically integrated with making hearts
fit for the presence of the glorious God.
An appropriate shaping of the life follows as a piece from the godly
instruction of the understanding. I use
understanding to mean more than intellectual cognition. Those that are saved from “this perverse
generation” devote themselves to “the apostles’ teaching and to fellowship, to
the breaking of bread and to prayer” [Acts 2:40-42] and they are “zealous for
good works.”
C
A
Christian will accept misunderstanding and unrealized appreciation in this life
in order to adorn the grace of God with a gentle and humble spirit. Our goal is not to be men-pleasers but to
work as unto the Lord. It is the Lord
Christ that we serve, and in so doing our tasks for others will be done with
greater stewardship and skill than they otherwise might ever have been done.
D
The
most cruel task-master is the corruption of sin and
the greatest fear is the wrath of God.
Christ’s redemption has removed both of these aspects of the curse. The greatest gifts, therefore, have already
been shed abroad in the heart of the Christian by the coming of the Holy Spirit
to seal the work of Christ to his people.
In light of having been relieved of the greatest hindrance to life, we
accept the providence of our heavenly Father in all other things in this life,
knowing that they serve his redemptive purpose for us also.
E
Hope
transforms everything. Our God and
Savior comes. He will judge the world in
righteousness. He will place all things
under his feet. He will transform our
lowly body to be made like his glorious body.
The brightness of his appearing will be a marvel even to those who wait
expectantly for him and destroy all that exalts itself against his truth. The present material world will give way in a
spectacular manner to an incorruptible New Heaven and New earth that will be
characterized, not be the nomenclature of “this present evil age,” but by that
splendid appellation “wherein dwelleth
righteousness.”
F
These
truths constitute the substance of our teaching. They speak to the actual God-revealed needs
of every person and, because they are not of this age, they transcend all
ages. Because this grace has appeared to
“all men” this message transcends all cultures.
Because it is for God’s “peculiar people,” his own possession, any
alteration of its content has no warrant.