Redemption Applied by God [Westminster Shorter Catechism 29—Theology Simply Explained]

Pastor walks his children through Westminster Shorter Catechism question 29—especially explaining how just as God has accomplished our redemption in Christ, so also it is God Who applies to us our redemption by His Spirit.

Q29. How are we made partakers of the redemption purchased by Christ? We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by His Holy Spirit.(click here to DOWNLOAD mp3/pdf files of this lesson)

Opportunities for Fruit and Fellowship [Family Worship lesson in Titus 3:12–15]

What goes into believers’ plans and greetings? Titus 3:12–15 prepares us for the second serial reading in public worship on the Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that believers humbly see their neediness and seek/accept help, but also rejoice at opportunities to be used by Christ to meet others’ needs. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.30 Hopewell @Home ▫ Titus 3:12–15

Read Titus 3:12–15

Questions from the Scripture text: Whom will the apostle send later (Titus 3:12, cf. Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12)? What is Titus to do, when his ministry sub arrives? In what manner? Why? What two people are bringing this letter (Titus 3:13)? What is Titus to do with them? Who else is to do such things (Titus 3:14, cf. Titus 3:8)? To meet what? What does this give them an opportunity to do? Who already greet whom (Titus 3:15)? How many of them? What is Titus to do on their behalf? To whom? What is the final/closing greeting? From Whom does that ultimately come? How does the apostle attest the finality and faithfulness of this letter?

What goes into believers’ plans and greetings? Titus 3:12–15 prepares us for the second serial reading in public worship on the Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that believers humbly see their neediness and seek/accept help, but also rejoice at opportunities to be used by Christ to meet others’ needs. 

The apostle’s great need. In Titus 3:12, the apostle tells Titus, “do your utmost to come to me.” The reasoning is that the apostle has made a strategic decision for the best place to spend the winter. In addition to being needy of an advantageous location for these months of ministry, he has the humility to see his need of Titus’s help as well. Apparently, he especially needed his best helpers in the wintertime (cf. 2 Timothy 4:21). 

It is good for Christ’s servants not to think of themselves more highly than they ought (cf. Romans 12:3) but as being needy of the gifts that Christ has invested in other servants as well (cf. Romans 12:4–8).

The church’s great need. Despite Paul’s own need, the church in Crete was needy of Titus’s help, and the apostle was not about to have him abandon that congregation and newly trained elders. Instead, he would send either Artemas or Tychicus (Titus 3:12). Tychicus, in particular, he calls a beloved brother, faithful minister, and fellow servant (cf. Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Titus is not to leave Crete until his substitute arrives. It is more important to Paul that the church be helped than that he himself be helped.

The church’s opportunities for fruit. Needs, themselves, are opportunities to bear the fruit of the gospel. When Zenas and Apollos came through (probably carrying this letter), whatever they lacked would become an opportunity for Titus to do his utmost (Titus 3:13; “haste” translates a different form of the same root as “be diligent” in Titus 3:12). And once they had gone on, Titus was to continue to lead the congregation in Crete “to maintain good works” (Titus 3:14). 

This was the very thing that he was to affirm in his ministry of the Word (cf. Titus 3:8), and we should probably conclude that the third person plural imperative here refers to the parallel work of the diaconate in that church. Deacons are the sort of men who help the church see “urgent needs” as opportunities to “not be unfruitful”—or, to put it positively, to see urgent needs as divinely appointed opportunities for fruitfulness.

Believers’ opportunities for fellowship. Finally, we see that Paul’s writing to Titus was an opportunity not just for Paul, but for all the believers with him, to express their affection for Titus (Titus 3:15). The wording of the next phrase, especially “those who love us,” both acknowledges that believers in Crete have expressed love toward them, as well as reciprocating that love back. 

“In the faith” reminds us of where such affection among believers comes from: Christ Himself, into Whom they have believed together, and Whose love for them they now share with one another (cf. Philippians 1:8, Philippians 1:9). The more that we know Him together, the more we will increase in love for one another and desire to take our opportunities to express and receive that love.

Everyone’s ultimate neediness. The letter closes with a final greeting that is really a greeting not from the apostle or the believers with him, but from Christ Himself. “Grace be with you all. Amen.” This is a reminder that we have no good in us, but depend entirely upon Christ to be our goodness (cf. Ephesians 2:8). And it is a reminder that we have no strength in us, but depend entirely upon Christ’s strength in us (cf. 2 Corinthians 12:9). There is no shame in knowing neediness, when there are riches of grace in Christ to be prayed for, received, depended upon, and lived from out of.

In what situations might you need to admit your need of help or fellowship? What are some ways that you can prioritize the church’s corporate needs over your personal needs? What needs in others might you need to be viewing as opportunities for you to bear fruit? What opportunities are you taking advantage of, for expressing the fellowship and affection that are specifically for other Christians and because they are Christians?

Sample prayer:  Lord, forgive us for when we have been too proud to see how we need help, like Paul could see that he needed Titus. And, forgive us for when we have prioritized our own personal needs over the church’s corporate needs, unlike Paul’s willingness not to receive Titus until the church in Crete was taken care of. Forgive us for our lack of interest in bearing fruit, which is exposed when we don’t see others’ needs as an opportunity to bear that fruit. And, forgive us for not taking whatever opportunity You give us to express to others the affection and fellowship that we have with them, simply because we are Christians. Indeed, we need Your forgiveness, Lord, for there are even times when we are forgetful of our need for You and live as if we were not dependent upon grace alone. But, You are full of grace, and we look to You both for forgiveness of sin and cleansing of all unrighteousness, through Christ, AMEN!

 Suggested songs: ARP197 “Christian Unity” or TPH409 “Blest Be the Tie That Binds” 

Avoiding Bad Bible-Teaching and Bad Bible-Teachers [Family Worship lesson in Titus 3:9–11]

What must a pastor do, in addition to affirming the truth? Titus 3:9–11 prepares us for the second serial reading in public worship on the Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that in addition to affirming the truth, a pastor must avoid uses of the Bible that are not in keeping with the Bible. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.23 Hopewell @Home ▫ Titus 3:9–11

Read Titus 3:9–11

Questions from the Scripture text: What sort of disputes is Titus to avoid (Titus 3:9)? What other three things is he to avoid? For what two reasons? Whom is Titus to reject (Titus 3:10)? After doing what? How many times? Why—what three things are true about such a man (Titus 3:11)? 

What must a pastor do, in addition to affirming the truth? Titus 3:9–11 prepares us for the second serial reading in public worship on the Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that in addition to affirming the truth, a pastor must avoid uses of the Bible that are not in keeping with the Bible. 

Avoid misusing the Bible. The church in Crete had begun to lose the gospel, as was evidenced by a people who were not zealous for good works (Titus 3:8), thereby giving evidence that the actual grace of God had not saved them (Titus 3:3-7). So, as part of his reformation work, Titus was to “affirm constantly” the truths of the gospel.

But not all “Bible study” is affirming the twin truths that salvation is all of grace and that it makes a revolutionary difference in the works that people do. There was “Bible study” (or teaching, or preaching) that Titus was to avoid! We can see that what the apostle warns against in Titus 3:9 includes much that would have claimed to be Bible study, Bible teaching, or Bible preaching by the inclusion of “genealogies” and “the law” in verse 9. 

How do we know if the Bible is being used properly? Well, if it’s being used in a biblical way by biblical people is one test. Scripture is written in words and phrases and clauses and sentences, presented in several different types of literature. All Scripture must be understood in a manner consistent with the grammar, and with the point that that particular style of literature is making within the particular part of the literature. Additionally, every part of Scripture must be understood in light of the whole rest of the Scripture. This is to understand the Bible in a biblical way. Perhaps the most instructive way to learn this is to develop skill in understanding the New Testament’s use of the Old Testament. We have also already learned, in this particular book, that the Lord Who gave us the Scripture has also ordained particular men (cf. Titus 1:5) to be teachers of Scripture, and that these must first have submitted to and learned from the ones whom the Lord ordained before them (cf. Titus 1:9, “as he has been taught”). 

But those are NOT the tests of correct Bible study that the apostle gives here in Titus 3:9. The test that He gives here is whether the Lord is using the Bible study/teaching/preaching to produce wisdom in the heart, love in the church, and growth toward God. 

“Foolish disputes” refers to teaching that produces not wisdom but folly. The more someone is engaged in them, the more his speech and conduct display things like pride, self-righteousness, laziness, indulgence of the flesh, etc. 

“Contentions” and “strivings” are, literally, fighting words. This isn’t just referring to divisive doctrines (the truth has to divide from whatever error this is!) but rather personal animosity. Teaching that leads to a despising of one another—that is being weaponized to turn people against each other.

“Unprofitable” and “useless” refers to that which does not bring advantage to the hearer. It doesn’t point him to the kind and merciful God, Who saves us not by works of righteousness which we have done but according to His mercy (cf. Titus 3:3). It doesn’t affirm that those who have believed in God should be careful to maintain good works (Titus 3:8). It is especially this antinomianism (“grace” without obedience or holiness, setting “grace” against God’s law) that is being warned against as “unprofitable and useless,” because it is the counterpart of “good and profitable” from verse 8.

God’s Word, employed God’s way, will be used of the Spirit to do God’s work. If Titus is to be a faithful pastor, he must avoid using the Bible in any other way.

Avoid men who misuse the Bible. Understanding Titus 3:9 is the key to identifying the man in Titus 3:10-11. He’s not just making mistakes of how to interpret the Bible. That would, indeed, be unprofitable. But the “divisive” man in Titus 3:10 handles the Bible in a way that reflects his own character, rather than God’s character. 

The Bible is a means by which the Holy Spirit works into Christians that Christ-like character that they are to work out with fear and trembling (cf. Philippians 2:12–13). But we can see from Titus 3:11 that the divisive man’s teaching doesn’t seek to bring out of the Scripture that which is from God; rather, as the divisive man handles the Bible, what comes out is an indication of that which is in himself! 

The man himself is divisive (Titus 3:10). The person himself is warped and sinning (Titus 3:11). There’s no reason to heed someone whose teaching is an expression of himself; he is already self-condemned (end of verse 11). The preacher/teacher who is hoping for a creation-level miracle of God in his hearers (cf. 2 Corinthians 4:6) will refuse to preach from what is in himself, because he is eager that the Spirit would use the preaching to show what is in Christ Jesus the Lord (cf. 2 Corinthians 4:5). 

Not only is such a man not to be heeded, but the apostle actually commands Titus not to have much patience with him. The implication does seem to be that this “rejection” is with regard to the man’s being considered for the office of elder, and the abruptness of the protocol shows just how important is the character of the teachers and teaching in the church. They get two (2!) chances, and then they’re done. Out of consideration for the teaching office.

If the Lord doesn’t want us to have such teachers, then we may be sure that He doesn’t want any of us to be such people. May He give to His church such teachers and teaching that will be used by His Spirit to save graciously, sanctifyingly, and productively in the lives of His people. So, may He give to His church to obey this portion of His Word.

What are some ways that you are tempted to misuse the Bible? What is the right way of using it? Whom has Jesus given to you to model and teach that right way of using it? What are some tests that this passage gives you for whether or not the Bible is being used in the right way? Why is it so important that the elders in the church be of proper character in their life and manner in their teaching? How can you, before God’s face or in interaction with them, be a help to your elders in this area of their ministry?

Sample prayer:  Lord, we thank You for Your good Word—genealogies, law, gospel, all of it! Forgive us for how we have used it in a way that produced folly in our hearts rather than wisdom,. Forgive us for when we have used Your Word in a way that produced hatred in our relationship rather than love. Forgive us for when we have used Your Word in a way that made no difference in our lives. Truly, such failure comes not from Your Word, but from within us ourselves. But in You is all grace for us to forgive us and cleanse us. So, forgive us for Christ’s sake, and help us by Your Spirit, we ask in Jesus’s Name, AMEN!

 Suggested songs: ARP32AB “What Blessedness” or TPH426 “How Vast the Benefits Divine”

Affirming the Difference That Grace Makes [Family Worship lesson in Titus 3:3–8]

What has turned foolish rebels into careful maintainers of good works? Titus 3:3–8 prepares us for the second serial reading in public worship on the Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that righteous works do not come from righteous works, but from divine kindness and mercy that necessarily produces righteous works. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.16 Hopewell @Home ▫ Titus 3:3–8

Read Titus 3:3–8

Questions from the Scripture text: What seven things were “we ourselves once” (Titus 3:3)? What appeared (Titus 3:4)? Not by what did it appear (Titus 3:5)? But according to what? What did God do? Through what? What did God do with His Spirit (Titus 3:6)? Onto whom? How much? Through Whom? What did His grace accomplish (Titus 3:7a)? What did this make us? According to what hope? What kind of saying is Titus 3:8? What does the apostle (by the Spirit) want them to constantly do with it? About which people is he talking in this verse? What should they be careful to maintain? What results do good works produce for men?

What has  turned foolish rebels into careful maintainers of good works? Titus 3:3–8 prepares us for the second serial reading in public worship on the Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that righteous works do not come from righteous works, but from divine kindness and mercy that necessarily produces righteous works. 

Terrible sinners. Justification is one part of God’s marvelous salvation of terrible sinners. And “terrible sinners” is what we all start out as (Titus 3:3). “Foolish”—those who say in our hearts that there is no God. “Disobedient”—those whose wickedness resists restraining by authority. “Deceived”—those whose minds resist the truth of God, living and worshiping according to our own ideas instead.  “Serving various lusts and pleasures”—dominated by desires instead of delighting in God’s goodness that is the proper object of proper desire.  “Living in malice and envy, hateful and hating one another”—our hostility to God spilling over in all manner of hostile thought and action toward those made in His image.

Justification. So, it ought to be obvious that God saving us is “not by works of righteousness which we have done”—such a thing could never save us because apart from God’s kindness and love and mercy (Titus 3:5a), such a thing doesn’t exist! When God became man “the kindness and the love of God our Savior toward man appeared” in the person of the incarnate Lord Jesus (Titus 3:4). 

Regeneration. But there is also a glorious moment in the life of every elect person where “the kindness and the love of God our Savior toward man” appears. According to God’s mercy (not our or others’ effort, not our or others’ wisdom), He saves “through the washing of regeneration and renewing of the Holy Spirit” (Titus 3:5b). Absolutely necessary, because of the completeness of our condition from Titus 3:3. And absolutely free because of the perfection of God’s character from Titus 3:4. God makes us NEW!

Union with Christ. But how can the righteous God give such a work, of such a Spirit, to such sinners as we are? Titus 3:6 answers, “through Jesus Christ our Savior.” The perfection of Christ in our stead is such that through Him, God’s giving us His Spirit is described here as an “abundant pouring out on us”! Upon those elected in Christ the Spirit is poured out by Christ, to bring us into Christ and His righteousness (Titus 3:7a), so that we can inherit glory with Christ forever (verse 7b).

From folly and disobedience to wisdom and good works. Now… you may have run into the idea (or even, from your own flesh, had the idea) that emphasizing Christians’ good works is somehow incompatible with emphasizing God’s grace. But nothing could be more opposite the truth! For the God—Father, Son, and Holy Spirit—who finds us in the condition in Titus 3:3 is too gracious, too powerful, too good to leave us in that condition.

When God justifies us with Himself, in Christ, by the work of His Spirit, He makes us to live expectantly, as those who have a sure hope of eternal life. He makes us into those who live by the regenerating power of the Holy Spirit. Those who live under the washing work of the Holy Spirit. Those who now do those works of righteousness. They go from foolish and deceived (Titus 3:3) to believing in God (Titus 3:8). They go from disobedient, self-indulgent, and hateful (Titus 3:3) to carefully maintain good works that benefit others (Titus 3:8).

What Christians must carefully do, and preachers must constantly affirm. This is why you must maintain good works. This is why you must be careful to maintain good works. This is why preachers must affirm that those who have believed in God must be careful to maintain good works. This is why preachers must constantly affirm that those who have believed in God should be careful to maintain good works (Titus 3:8). It is good and profitable men to hear and embrace the whole gospel, leaving out no part of God’s great salvation in Christ, by His Spirit.

What were you, apart from Christ? How could you come to be in Christ? What difference has this made in what you hope for? What difference has it made in the strength of that hope? What difference has it been making in your living?

Sample prayer:  Kind and loving God, You have saved us, not by works of righteousness that we have done, but according to Your mercy. But we have lived as if we are still in our folly and sin—as if the gracious work of the triune God doesn’t make much difference in us. O forgive us, O Lord, for such blasphemous living and thinking! And grant that by Your Spirit, through Your Son, we would be careful to maintain good works, we ask through Christ, AMEN!

 Suggested songs: ARP32AB “What Blessedness” or TPH426 “How Vast the Benefits Divine”

Godly Submission to Rulers [Family Worship lesson in Titus 3:1–3]

How are we to interact with wicked rulers and neighbors? Titus 3:1–2 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that Christians should adorn the gospel by being godly citizens and neighbors. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.10.26 Hopewell @Home ▫ Titus 3:1–3

Read Titus 3:1–3

Questions from the Scripture text: What does “remind” imply that Paul has already done (Titus 3:1)? To whom are they to be subject? What else are they to do? What sort of work should this obedience be? What does “readiness” show about not just preparation but attitude? Of whom should they speak evil (Titus 3:2)? Who, from Titus 3:1, are they likely to be most tempted to do this? How should they be in their interactions? How should they be in their demeanor? How much humility should they aim at? Before which men should this humility be evident? Who else were once foolish and disobedient (Titus 3:3)? How did we get to be that way? What did we then serve? How did we then relate to others? 

How are we to interact with wicked rulers and neighbors? Titus 3:1–3 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that Christians should adorn the gospel by being godly citizens and neighbors. 

There’s authority in the civil sphere, too. The apostle has just told Titus to speak, exhort, and rebuke with all authority, letting none despise him (cf. Titus 2:15). Of course, authorities that conduct themselves in the way that Titus was to act (cf. Titus 2:7–8) are easier to submit to (although submitting to authority is never easy for our flesh). But not all authorities are godly. In fact, many of them are in the condition that “we ourselves” (Titus 3:3) were once in. So, how must we respond to wicked rulers and authorities.

Submit and obey. These are the main things that we are to do with rulers and authorities, according to Titus 3:1. The difficulty that partially sanctified saints have with this is evident from the need to “remind” us. But that is what authority is for, first and foremost. We must always remember that the chain of command never ends at earth, but goes all the way up to God (cf. Romans 13:1–7; 1 Peter 2:13–16; John 19:11). The first thing to do if we are in authority is to submit to God as the Authority above us from Whom our authority comes. And the first thing to do if we are under authority is to submit to the lesser authorities that God has providentially set over us.

Doing good works. Titus 3:1 ends by telling us to be ready for every good work. This implies that there are times when we do not obey. “Submit” and “obey” are qualified by the type of work that we are to be ready to do at the authority’s behest. God alone is the One Who defines what a good work is. So, Christians should make authorities marvel at how ready we are to obey them in so many things that we do—we are then the most eager and compliant and zealous citizens. Then, it will also be a marvel when we are given a command that we must disobey because obedience would be sinful. That is NOT a work that we are ready to do.

Displaying humility to all men, Titus 3:2. Sometimes, the most difficult thing to give an authority (especially a wicked one), is honor. Yet, we are commanded to do it (cf. Romans 13:7; 1 Peter 2:17). What if that authority is wicked? Both the Romans and 1 Peter passages were written within the contexts of unbelieving, and even particularly wicked, kings. And even Michael spoke gravely rather than revilingly with the devil himself (cf. Jude 1:8–9). When we find this difficult, let us remember that “speak evil of no one” has its root in that humility that we show to all. If we are first humbled under the mighty hand of God, we will speak not from the fire of our flesh but from the grace that God gives to the humble (cf. James 3:5–9, James 4:6; 1 Peter 5:5–7). 

It is from this humility before God that this refusal to speak evil proceeds, and from this humility also proceeds our being peaceable (Titus 3:2, humble in our interactions with others) and gentle (Titus 3:2, humble in how we carry ourselves). Thus, not only should our authorities find us to be their best subjects, but “all men” (Titus 3:2) should also find us to be their best neighbors.

What authorities do you have the hardest time not speaking evil of? With whom do you need the most help being peaceable? What interaction must you have with God, in order to produce this interaction with others? What opportunities has God given, and are you taking, to cultivate humility before Him?

Sample prayer:  Lord, all rule and authority belong to You, but our flesh resists submitting and obeying. Forgive us for forgetting that You are at the top of the chain of command. Give us such readiness for every good work that it is remarkable when we are unable to obey because the command was evil. And forgive us for lacking humility before You. Our pride is displayed whenever we are unpeaceable or ungentle. Forgive us for the sin against You in our hearts that displays itself in our sin against others. Grant us grace to cleanse us and conform us to Christ, through Whom we ask it, AMEN!

Suggested songs: ARP24 “The Earth and the Riches” or TPH533 “Have Thine Own Way, Lord”

The Life that Grace Teaches Us to Live and the Hope that Grace Teaches Us to Hold [Family Worship lesson in Titus 2:11–15]

What does grace teach us? Titus 2:11–15 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that grace teaches us to pursue that for which Christ has laid hold of us. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.10.19 Hopewell @Home ▫ Titus 2:11–15

Read Titus 2:11–15

Questions from the Scripture text: Whose what has appeared (Titus 2:11)? What does that grace bring? To whom has it appeared? What two things does grace teach us to deny (Titus 2:12)? In what three ways does grace teach us to live? When? What does grace teach us to look for (Titus 2:13)? For Whose appearing is this blessed hope? Who is this great God and Savior? What has He given (Titus 2:14)? For Whom? To do what for us? And to do what for Himself? What is the result of purifying this special people—for what are they zealous? By what three modes of communication is Titus to relate this to the Cretan church (Titus 2:15)? In what manner is he to communicate? What mustn’t he permit?

What does grace teach us? Titus 2:11–15 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that grace teaches us to pursue that for which Christ has laid hold of us. 

Grace for all sorts of men, Titus 2:11. Older men (Titus 2:2), older women (Titus 2:3), younger women (Titus 2:4-5), younger men (Titus 2:6), ministers (Titus 2:7-8), slaves (Titus 2:9-10)… “the grace of God that brings salvation has appeared to all men.” Every sort of man needs grace, and every sort may have it in Christ. It’s God’s grace; its efficacy is in God, not the man.

Grace that teaches us, Titus 2:12. Although the efficacy of grace is entirely in God, and the righteousness that it gives us is entirely in Christ, yet grace DOES teach us what we must deny, how we must live, what we should look for, and how to prepare for it. While justification is only through faith, Christianity is more than justification, and God’s grace teaches us to persevere in sanctification unto glorification (all in dependence upon grace!). 

What grace says to deny, Titus 2:12. Deny ungodliness. One thing always to remember about God’s law is that it teaches us how make application, in our living, of all of the implications of Who God is. Those who cry “legalism” over God’s law unwittingly prefer to be godless. Such an idea of grace is almost exactly the opposite of the Bible. Deny worldly lusts (“lusts of the cosmos”). Grace teaches us to count Christ worth more than all this world. 

How grace says to live, Titus 2:12. Grace says to live soberly (same as “sober-minded” in Titus 1:8, “temperate” in Titus 2:2, and “sober-minded” in Titus 2:6)—controlled by wisdom, theologically principled, not impulsively changing with feelings or inclinations. Grace says to live righteously—justly unto God (first great commandment), unto neighbor (second great commandment), and brother (“new” commandment, cf. John 13:34). Grace says to live godly—the law is not just a set of rules; it is how to live well in light of the Lord and in relation to Him.

What grace says to look for, Titus 2:13. As obvious as it sounds, there are actually many “Christians” who look chiefly for something less than “the blessed hope and glorious appearing of our great God and Savior Jesus Christ.” And even those who do have this as our chief desire when we’re “thinking straight,” often lose sight of this great desire. But grace corrects us and redirects us. Let us look for and long for His appearing!

How grace says to prepare for it, Titus 2:14. Finally, grace teaches us how to live in this longing for Christ Himself: by pursuing what he pursued in “giving Himself for us.” He did that not just for our forgiveness but for our purity. And not only purity for its own sake; He purifies us for Himself as His own special people. So what grace teaches us to look for in Titus 2:12 has its source in Christ’s own desire for us to be with Him (cf. John 17:24), for which we must be sanctified (cf. John 17:13–19). Grace teaches us to be zealous for good works. 

As the apostle writes to Titus, a minister mustn’t shrink from speaking, exhorting, and rebuking with all authority (Titus 2:15) that Christians are to be zealous for good works. Titus must teach all of these things above, because the grace that brings salvation teaches all of these things. Faithful preaching and believing hearing is the means that the God of grace has appointed for applying that purity and zeal from Christ, that He gave Himself for us to obtain. 

What is something specific that you need to deny? What is a specific improvement that you hope to make in how you live? How will you increase your longing for Christ Himself? What is an area of obedience and service in which you will commit to being more zealous?

Sample prayer:  Lord, we praise and thank You for Your saving grace that has appeared to us in Christ, Who gave Himself to redeem us from every lawless deed and purify us for Himself as Your special people, zealous for good works. But we confess that whereas You teach us to deny ungodliness, we are often forgetful of You. And we confess that whereas You teach us to deny worldly desires, we often live for them. And whereas You teach us to live soberly, we often live impulsively. You teach us to live righteously, but we continuously falter in love to You, neighbor, or brother. Forgive us, and cleanse us by Your grace, O God of our salvation, we ask through our great God and Savior Jesus Christ, AMEN!

Suggested songs: ARP24 “The Earth and the Riches” or TPH533 “Have Thine Own Way, Lord” 

Lowly Saints' High Callings [Family Worship lesson in Titus 2:9–10]

How can lowly Christians glorify Christ? Titus 2:9–10 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that lowly Christians glorify Christ by being otherwise inexplicably godly by the grace of their Savior. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.10.12 Hopewell @Home ▫ Titus 2:9–10

Read Titus 2:9–10

Questions from the Scripture text: Whom is he to address in Titus 2:9? What are they to be? Unto whom? What are they to attempt to be in all things? What aren’t they to do? What else aren’t they to do (Titus 2:10)? What are they to show? In order to adorn what? The doctrine of Whom? In how many things? 

How can lowly Christians glorify Christ? Titus 2:9–10 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that lowly Christians glorify Christ by being inexplicably godly by the grace of their Savior. 

The last group that the apostle tells Titus to address specifically is bondservants. Christians are not to think like the world thinks. A slave who is a Christian has a high calling. He has good reason to live carefully and diligently.

God’s calling. When the apostle says “their own” masters in Titus 2:9, he is reminding us that our standing, our employment, and our relationships all come in the providence of God. How did that man become a slave? Possibly as a spoil of war or due to economic disaster. How did he become his master’s particular slave? Probably through some choice by the master or by one who gave him to him. But these are all under the sovereign control of his God. Thus, we can receive even lowly class, employment, or economic circumstances as gift from God and assignment from God. This is true for you, dear reader—whatever God’s providence to you has been! But especially in circumstances where the world sees no dignity, the believer has a great opportunity to show the difference that it makes to belong to the Lord.

God’s commandments. If a slave’s work is an assignment first from God, and only secondarily for his earthy master, then it must be obvious that he is to serve according to God’s instruction. God’s way will often run at direct cross-purposes with our flesh. 

We see this in a parallel passage in 1 Timothy 6:1, where a slave considers his master worthy of “all honor.” Compare this to “honor” for widows in 1 Timothy 5:3 and “double honor” for elders in 1 Timothy 5:17. The flesh resents that our labor might enrich another man—even if that man is caring for our food, clothing, and medical needs, besides considering us to be members of his household! But the Spirit says to count an earthly master worthy of “all honor.” What a difference this would make in employment situations, where we are tempted to begrudge how much prosperity is coming to our employer by our labor! This fleshly resentment is ingrained in the writer’s present culture—giving Christians a particular opportunity to show the grace and glory of Christ by contrast.

Here, in Titus 2:9, the first instruction given is that slaves be obedient. This seems straightforward enough (though our hearts will often rationalize against plain commands). But this is joined by the grammar to the idea of being “well pleasing.” Here is not just complying with orders but striving for excellency—wishing to do well enough that the master cannot help but be pleased with the service. There is a motivation here that goes to the heart. If the life of a slave is dignified by his union with Christ, then he can be zealous and even cheerful from his heart to show how excellent a Christian slave can be. And so with any Christian of low standing in the home or the society! Shall we now show, by our zealous and cheerful work, “how excellent a Christian ___________” we can be?

And of course, he should obey the 5th and 9th commandments (guarding his tongue to be used only in an honoring way), as well as the 8th commandment (not stealing—whether it be property, time, or effort). Incidentally, as the writer lives in the American South, he is aware that some think that not permitting children to talk back is somehow a Southern thing. No, it is a Christian thing. If the slave was not to talk back as a derivative application of the fifth commandment, how much more must a son or daughter only reply to parents with honor and respect as a direct application of that commandment.

The Christian slave should be dependable. The word translated “fidelity” here is a form of the word “believe or trust” that means, literally, that his master can put his “faith” in the slave. Not faith for salvation. The idea is that he can trust his servant with everything, as Potiphar, the jailer, and Pharaoh all ended up doing with Joseph. From food service, to housekeeping, to the president’s cabinet, a believer aims so excellently to labor that whoever is over him knows that he can trust anything to his hands.

God’s commendation. The goal, of course, is described further in Titus 2:10, “that they may adorn the doctrine of God.” All of these instructions have been in order to live appropriately to sound doctrine (Titus 2:1). We considered the high calling of younger women that they labor “that the Word of God may not be blasphemed” (Titus 2:5). A Christian who does not love for God to commend him, by making his life to commend Christian teaching, is a weak and immature Christian, if he is one at all. But for those who love to please God, and who love to be used to bring honor to God’s Name, how great a motivation he has for his daily labor!

God’s care. And let us not worry that laboring excellently in this way is a “dead end” for us in the workplace or the home. For, God is “our Savior in all things” (Titus 2:10)—whatever our place in life is (cf. Titus 2:11). We are able to humble ourselves and cast our cares upon Him, because He cares for us (cf. 1 Peter 5:6–7).  That is to say not only that He cares about us, but that He is attending to everything that is necessary to bring us at last into perfect blessedness and glory.

What do you consider to be your most tedious or lowly tasks? How will you bring the teaching of this passage into how you think about them and do them? What are you hoping to “get” out of your life?

Sample prayer:  Lord, we rejoice to see how even a Christian slave has a glorious calling to adorn the gospel and display the great difference that Christ makes in the heart and the life. But, we confess that we have often been discontent with our place in life or our daily labors. Forgive us for so despising you, we ask through Christ, AMEN!

Suggested songs: ARP117B “O All You Nations of the Earth” or TPH533 “Have Thine Own Way, Lord”

Seriously Christian Young Men (and Ministers) [Family Worship lesson in Titus 2:6–8]

What do young, Christian men need? Titus 2:6–8 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that young, Christian men need to persist in sober-minded living, after the pattern of exemplary ministers. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.10.05 Hopewell @Home ▫ Titus 2:6–8

Read Titus 2:6–8

Questions from the Scripture text: To whom does the apostle now direct Titus’s attention in Titus 2:6? What characteristic of older men (cf. Titus 2:2) and elders (cf. Titus 1:8) appears as a verb (in the original) in Titus 2:6? Who is to be a model for them (Titus 2:7)? In how many things? Of what? With what sort of doctrine/teaching? And what sort of behavior? Impossible to have what happen to him? What characteristic will mark his speaking (Titus 2:8—and especially the speaking of the things in Titus 2:1-10)? What can’t accusers succeed in doing to this speech? What happens to opponents instead? What don’t they actually have? 

What do young, Christian men need? Titus 2:6–8 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that young Christian men need to persist in sober-minded living, after the pattern of exemplary ministers. 

Young men pursuing sober-mindedness, Titus 2:6. The root is the same as “temperate” from Titus 2:2’s description of the older men and “sober-minded” from Titus 1:8’s description of the elder/bishop. Here, it is in the form of a verb. The difference is that, whereas in the case of the elders and the elderly being sober-minded has become a condition of settled character, for the young men it is an activity, a pursuit.

A young man is designed to be a man of activity and initiative. In personal or cultural moral decline, these are channeled after something other than mature and manly godliness, or perhaps exchanged for passivity and self-indulgence. But here the apostle urges Titus to set before all of the young men a singular pursuit: conduct yourself sober-mindedly. Channel the vigor of youth into developing a manner of life that is reasoned, sensible, serious, noble. He should aim that by grace he will conquer the silly, useless, worldly mindset of the flesh. This is always a concern, but in the season of youth, there is more energy and ability at stake, and it mustn’t be wasted. And it is through diligence and discipline in this season that he goes from actively pursuing sober-mindedness as a young man to being characterized by a trained sober-mindedness as an older man.

The elder’s example, Titus 2:7. It is not as explicit about Titus, as it was about Timothy, that he too is a younger man. But, it does seem to be implied by the connection of Titus’s character to that of the rest of the young men. It seems to be the case that God calls as preachers young men in the season of energy and passion, and that this necessitates that they be such men as are matured beyond their years. 

The teaching elder must aim at being a pattern of all good works. The Word that he preaches and teaches is sufficient to equip a man for every good work (cf. 2 Timothy 3:17); let him seek by the Lord’s grace to be an example of the Lord’s work of grace through that Word. And this good work—of pursuing sober-mindedness as a young man—is the one immediately in view here in Titus 2:7.

How, then, does the Lord bring us to sober-mindedness? (1) doctrinal integrity. Doctrinal incorruption—the negative that corresponds to the positive of soundness. There is ever the fleshly temptation to be innovative or creative or unique in our doctrine. A young man, forging his own identity, is especially susceptible to this. But the elder must hold fast the faithful word “as he has been taught” (Titus 1:9a), resulting in “sound doctrine” (verse 1:9b). (2) reverence. Dignity. Seriousness. Behavior that corresponds to the majesty of the business that he is about. If a young preacher does not pursue the ministry of the Word in shepherding and teaching in an honest, honorable (weighty), holy manner, how can he then expect the young men to pursue their callings from the Lord in an analogous sober-mindedness? (3) incorruptibility. As our spiritual fathers used to say, in paraphrase of James 1:21–27, “the Bible is a doing book.” Yes, it is first and foremost about God—what God has done, what God is doing, what God will have done. But for us, it is not only a believing book but also a doing book. What man is to believe concerning God, AND what duty God requires of man. So “doctrinal incorruption” must be matched up with personal incorruption. The minister must live with a moral character that does not belong to the decaying, dying world, but to the enduring, everlasting kingdom to which believers rightly belong, and as an ambassador of which the minister preaches.

The elder’s speech, Titus 2:8. Finally, that which the apostle urges Titus to demonstrate his life, Titus must display especially in his speaking. There will be accusations and opponents to be sure. But the speaking must be so careful, so true, so obviously scriptural that upon fair consideration, it holds up against criticism. And his conduct as a preacher should be such that those who oppose him end up just bringing shame upon themselves. In this, the reputation of good doctrine as a whole is on the line (verse 8, “nothing evil to say of us” in the majority text)—for if he matches shameful living to good preaching, he will give opponents the opportunity to say evil things of others who preach the same good doctrine.

Young men in the church serve a great King. Preachers are ambassadors of that great King. Let them so live and so speak as is appropriate to the greatness of the King! 

In what circumstances are you tempted to live unseriously or self-indulgently? What habits of life will help to frame your days and your weeks such as to remind you of your high calling? What habits of thought and speech will help you bring that seriousness from worship times into working times?

Sample prayer:  Lord, we thank You for giving us such a high calling as to be subjects and royal servants of King Jesus. Forgive us for how often we live in a way that does not embrace the greatness of our calling. And conform us to Christ, our King, we ask through His Name, AMEN!

Suggested songs: ARP45A “My Heart Is Stirred” or TPH523 “O God, My Faithful God” 

The High Calling of Godly Women Who Don't Cause God's Word to Be Blasphemed [Family Worship lesson in Titus 2:3–5]

How should an older woman conduct herself? Titus 2:3–5 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that an older woman should conduct herself with such holiness and gentleness as encourages younger women to devote themselves to their crucial character and work. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.28 Hopewell @Home ▫ Titus 2:3–5

Read Titus 2:3–5

Questions from the Scripture text: Whom else is Titus to exhort (Titus 2:3)? In what are they to have the holy carefulness of a priest (translated “reverent” by NKJ)? What aren’t they to be (i.e., ‘accusers’ always accusing like a devil)? To what are they not to be in bondage? Of what does this make them teachers? Whom are they to help to be temperate (Titus 2:4, where NKJ “admonish” is from the same root as “temperate” in Titus 2:2)? What are the two great loves of a temperate/sober-minded young woman? What is she to be, generally (yet another instance of that temperate/sober-minded/self-controlled word)? And what else? Where is her work? How else is she generally characterized? How does this goodness express itself in relation to her husband? What is at stake in young women’s conducting themselves this way (Titus 2:5)?

How should an older woman conduct herself? Titus 2:3–5 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that an older woman should conduct herself with such holiness and gentleness as encourages younger women to devote themselves to their crucial character and work. 

In making application of sound doctrine, Titus was to begin with the older men (Titus 2:1-2), who were an example for the congregation. Now, he turns to the older women (feminine version of the same word, Titus 2:3) for a similar reason. Their godly life is to be instructive to the younger women (Titus 2:4-5). 

An older woman’s example, Titus 2:3. There is a great spiritual danger for an older woman: live in pleasure (cf. 1 Timothy 5:6). Particularly if they have lived in service of others for decades, they may view old age as the time when they finally have the chance to live for themselves a bit. (Some even refer to this approach to life and “retirement” as “the American dream”!). But Titus is to exhort older women to a life that is exactly the opposite of living for pleasure. The word translated “reverent” is built off the root for a priest. Similarly to the widows of the roll in 1 Timothy 5, all older women are to live a life of consecration like the priests who had to be careful and wise to be always ceremonially clean. 

So, let older women live in holiness. There are two things they are especially to watch out for: being slanderers or given to too much wine. “Slanderers” is “devils”—it indicates backbiters or opponents, but it is the word devil. What a danger there is in becoming one who drops negative things about others into our conversations… the danger of becoming a devil! “Given to too much wine” is “slaves to much wine.” Alcohol has a particular enslaving power that makes it a representative of all earthly pleasures: to live for pleasure is to become its slave. 

A younger woman’s lesson, Titus 2:4. The older women’s consecrated behavior makes them a “teacher of good things such that they admonish.” The idea is not that they hold classes for younger women, but that their conduct is itself a masterclass. And what do the younger women learn to do? Love their husbands and love their children. More properly to the grammar in the original, they are to be husband-lovers and child-lovers. 

We live in a world that tells us to find our identity in ourselves, and the world finds a willing listener in our flesh. But the believer’s great identity is in the Lord, and that means embracing from the heart the roles into which He puts us. For a wife or a mother, this is to be her identity, earthly-speaking: not just that she devotes her time and effort to wife-ing and mother-ing, but that her earthly identity be that of a husband-lover and child-lover.

A younger woman’s conduct, Titus 2:5. “discreet” is sober-minded, self-controlled. She is theologically sound, and she lives not by impulses or emotions but by that sound doctrine. “Chaste” is holy, pure. She doesn’t muddle up her life with sin or competing interests. “Homemakers” is “workers at home.” She is a worker, and she has made her home the object of her labors. She is “good,” not just well-behaved but beneficial. She seeks to benefit all around her. She is subject to her own husband. That’s language that cuts against our flesh and very much against the mind of our age. So the end of verse 5 presses the importance of wives submitting to their husbands: “that the word of God may not be blasphemed.” If we claim to hold to His Word, but then we live according to our ideas instead of His design and His commands, we bring shame upon the Word.

What does our culture expect older women to live for? What does it expect younger women to live for? What can you do to support a biblical culture? How can you honor and encourage the women who live according to these verses?

Sample prayer:  Lord, we thank You for Your design for marriage and for the household. Truly, unto Your own glory, You have made these beautiful and beneficial. So forgive us for when we live selfishly—not only failing to serve others, but not being mindful of how we might cause your Word to be blasphemed. Grant unto us instead to love You with all our heart, soul, mind, and strength, and to love our neighbors as ourselves. Specifically, grant unto us to love those nearest and dearest neighbors—those in our homes. We pray especially for the young wives and mothers that they would be husband-lovers and child-lovers. Bless their labors and grant that their lives would adorn the gospel, we ask through Christ, AMEN!

Suggested songs: ARP128 “How Blessed Are All Who Fear the Lord” or TPH548 “Oh Blest the House” 

2023.09.21 Hopewell @Home ▫ Titus 2:3–5

Read Titus 2:3–5

Questions from the Scripture text: Whom else is Titus to exhort (Titus 2:3)? In what are they to have the holy carefulness of a priest (translated “reverent” by NKJ)? What aren’t they to be (i.e., ‘accusers’ always accusing like a devil)? To what are they not to be in bondage? Of what does this make them teachers? Whom are they to help to be temperate (Titus 2:4, where NKJ “admonish” is from the same root as “temperate” in Titus 2:2)? What are the two great loves of a temperate/sober-minded young woman? What is she to be, generally (yet another instance of that temperate/sober-minded/self-controlled word)? And what else? Where is her work? How else is she generally characterized? How does this goodness express itself in relation to her husband? What is at stake in young women’s conducting themselves this way?

How should an older woman conduct herself? Titus 2:3–5 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that an older woman should conduct herself with such holiness and gentleness as encourages younger women to devote themselves to their crucial character and work. 

In making application of sound doctrine, Titus was to begin with the older men (Titus 2:1-2), who were an example for the congregation. Now, he turns to the older women (feminine version of the same word, Titus 2:3) for a similar reason. Their godly life is to be instructive to the younger women (Titus 2:4-5). 

An older woman’s example, Titus 2:3. There is a great spiritual danger for an older woman: live in pleasure (cf. 1 Timothy 5:6). Particularly if they have lived in service of others for decades, they may view old age as the time when they finally have the chance to live for themselves a bit. (Some even refer to this approach to life and “retirement” as “the American dream”!). But Titus is to exhort older women to a life that is exactly the opposite of living for pleasure. The word translated “reverent” is built off the root for a priest. Similarly to the widows of the roll in 1 Timothy 5, all older women are to live a life of consecration like the priests who had to be careful and wise to be always ceremonially clean. 

So, let older women live in holiness. There are two things they are especially to watch out for: being slanderers or given to too much wine. “Slanderers” is “devils”—it indicates backbiters or opponents, but it is the word devil. What a danger there is in becoming one who drops negative things about others into our conversations… the danger of becoming a devil! “Given to too much wine” is “slaves to much wine.” Alcohol has a particular enslaving power that makes it a representative of all earthly pleasures: to live for pleasure is to become its slave. 

A younger woman’s lesson, Titus 2:4. The older women’s consecrated behavior makes them a “teacher of good things such that they admonish.” The idea is not that they hold classes for younger women, but that their conduct is itself a masterclass. And what do the younger women learn to do? Love their husbands and love their children. More properly to the grammar in the original, they are to be husband-lovers and child-lovers. 

We live in a world that tells us to find our identity in ourselves, and the world finds a willing listener in our flesh. But the believer’s great identity is in the Lord, and that means embracing from the heart the roles into which He puts us. For a wife or a mother, this is to be her identity, earthly-speaking: not just that she devotes her time and effort to wife-ing and mother-ing, but that her earthly identity be that of a husband-lover and child-lover.

A younger woman’s conduct, Titus 2:5. “discreet” is sober-minded, self-controlled. She is theologically sound, and she lives not by impulses or emotions but by that sound doctrine. “Chaste” is holy, pure. She doesn’t muddle up her life with sin or competing interests. “Homemakers” is “workers at home.” She is a worker, and she has made her home the object of her labors. She is “good,” not just well-behaved but beneficial. She seeks to benefit all around her. She is subject to her own husband. That’s language that cuts against our flesh and very much against the mind of our age. So the end of Titus 2:5 presses the importance of wives submitting to their husbands: “that the word of God may not be blasphemed.” If we claim to hold to His Word, but then we live according to our ideas instead of His design and His commands, we bring shame upon the Word.

What does our culture expect older women to live for? What does it expect younger women to live for? What can you do to support a biblical culture? How can you honor and encourage the women who live according to these verses?

Sample prayer:  Lord, we thank You for Your design for marriage and for the household. Truly, You have made these beautiful and beneficial unto Your own glory. So forgive us for when we live selfishly—not only failing to serve others, but not being mindful of how we might cause your Word to be blasphemed. Grant unto us instead to love You with all our heart, soul, mind, and strength, and to love our neighbors as ourselves. Specifically, grant unto us to love those nearest and dearest neighbors—those in our homes. We pray especially for the young wives and mothers that they would be husband-lovers and child-lovers. Bless their labors and grant that their lives would adorn the gospel, we ask through Christ, AMEN!

Suggested songs: ARP128 “How Blessed Are All Who Fear the Lord” or TPH548 “Oh Blest the House”

Focusing on the Elderly in Reformation [Family Worship lesson in Titus 2:1–2]

What should a minister speak? Titus 2:1–2 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that ministers should speak not just sound doctrine, but application appropriate to the people, beginning with the elderly men. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.14 Hopewell @Home ▫ Titus 2:1–2

Read Titus 2:1–2

Questions from the Scripture text: In contrast to the unordained idle-talkers and deceivers of Titus 1:10, what sort of doctrine is Titus to speak, and what kind of conduct is he to speak in relation to that doctrine? Whose conduct is he to address first (Titus 2:2)? What is the first thing they must be (cf. 1 Timothy 3:2, 1 Timothy 3:11, where NKJ translates it “temperate)? The second (cf. 1 Timothy 3:8, 1 Timothy 3:11)? The third (cf.1 Timothy 3:2, Titus 1:8, where it is translated “sober-minded” )? In what three things are they to be “sound” (cf. Titus 1:9, Titus 1:13)?  

What should a minister speak? Titus 2:1–2 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that ministers should speak not just sound doctrine, but application appropriate to the people, beginning with the elderly men. 

The church was plagued with many “insubordinate” (Titus 1:10)—many who did not follow Christ’s order in the church, and though not ordained, spouted their theological opinions to others. Their speech was characterized as “idle talk and deceptive” (Titus 1:10)— “things which ought not” be taught (Titus 1:11).

Speaking sound doctrine. Just being a correct talker doesn’t automatically mean that man is doing correct talking. First, his doctrine must be sound (Titus 2:1). We remember back to Titus 1:9 that this means that it comes from the Scripture. The Word must be in charge of our teaching. It is a faithful Word. And it must be clung to. This means holding fast to it as it was taught. Bible study is not a place for innovation. Theology is not a place for creative thinking. 

Speaking application of that doctrine. In Titus 2:1, the sound doctrine is actually behind the sort of talking that is being commanded. What is being commanded is specifically the application of that doctrine to life. The things which are “becoming” unto sound doctrine, or as in our version “proper” for sound doctrine. Not only must Titus teach them good theology; he must instruct them in how to live consistently with that theology. 

Starting with the older men. The word used is similar to the one for the office back in Titus 1:5, but not exact. It would be like saying “elderly.” And the primary applications to them, that Titus must make, sure are elder-ish! In a culture obsessed with youth, and a church culture obsessed with young people and young families, it is a needful correction to see where Paul starts and where Titus must start: the elderly men. Just as the elders and deacons do by their office, the elderly men also must be an example of godliness to the rest of the congregation. What a difference it would make if, in the churches, rather than the church generally dressing down to the casual immaturity of youth, imitated the sober, reverent, temperate, sound elderly whom the Lord had placed among them. What is the character that these elderly must display to be such an example?

Sober. When this word appears in 1 Timothy 3:2, 1 Timothy 3:11, our version translates it “temperate.” The word describes a man who does not indulge his senses in his tastes and habits. He doesn’t live for pleasures of the body. He lives for the deeper, lasting, steady joy of the Lord. He is a serious (not the same as “somber”) person. Earnest not superficial, and steady not always coming with something new.

Reverent. This is another word that comes from the qualifications of an elder (cf. Titus 1:8). It has to do with dignity and nobility, seriousness and majesty of manner—worthiness of respect. Not only is his behavior is respectable, but the dignity and nobility of his behavior is what best summarizes him as a person: both inwardly by the Spirit and outwardly in serious, worthy living.

Sound in faith. This corresponds to the “sound doctrine” of Titus 2:1, except that this is on the receiving end. Their conviction about the true teaching of the church is stable and steady. There are no holes and weaknesses in their holding fast to the Word (cp. the elder in Titus 1:9a). 

Sound in love. There are no gaps or instabilities in their love for God, brother, and neighbor. The love is healthy and strong. It isn’t mere feelings or heartless actions. Mind, affections, and will are set first and foremost upon the Lord. Their worship is according to Scripture and a sincere expression of their heart. Likewise, their interaction with others is full of heartfelt service. What a blessing they are to a congregation who can see, in their elderly, that true doctrine produces “love from a pure heart, a good conscience, and sincere faith” (cf. 1 Timothy 1:3–5)!

Sound in patience. They are not impatient. But neither are they fatalistic or stubborn. Their endurance is healthy and stable. Cheerful hope in the Lord persists through their trials. With their age, indeed, trials are likely to have multiplied. But their patience holds up to the strain. And thus they are an example to the whole congregation that the grace of Christ will get us through. 

What should the relationship of your doctrine and your behavior be? What elderly men in your congregation are an example of this? Which of the characteristics in Titus 2:2 do you need most to work on?

Sample prayer:  Lord, thank You for giving us true doctrine that You use to produce godly character in us. Forgive us for when we are not urgent enough about sound doctrine. Forgive us for when we idolize youth and immaturity rather than imitating the godly and serious elderly who are examples of grace. Forgive us for our tendency to go after new things. Forgive us for when we live in an unserious and unworthy manner. Forgive us when our faith, or our love, or our patience are superficial, unhealthy, or out of proportion. Forgive us, and help us, we ask through Christ, AMEN!

Suggested songs: ARP1 “How Blessed the Man” or TPH172 “Speak, O Lord”