INTRODUCTION
Outline
1. The Evangelist's Charge: "Set Things in Order"
2. The Eldership's Charge: "Hold Things in Order"
3. The Evil Teacher's Charge: "Get Things in Order"
Introductory Remarks
1. Paul's work in Crete needed to be completed before he had to leave. He empowered the evangelist Titus to remain behind in Crete and "set in order the things that were wanting." Titus was Paul's son in the gospel, like Timothy. Titus would be instrumental to Paul in this ministry. Crete was an opportunity for Titus to demonstrate his leadership as an evangelist. Paul had great confidence in this young preacher.
2. The evangelist’s work is to "set things in order - things that are found to be wanting." The one thing that was not yet in order was the church's organization, which was to include elders and deacons. He charged him to: "make the best out of a mess." He was to identify, qualify and appoint them to this most solemn work as overseers and managers over the flock of God.
3. The elder's job, once appointed, was to "hold fast the faithful word which they had been taught" when Paul and Titus were no longer with them. In other words - "hold things in order, or keep it together." Once established - keep it together! Ensure that the teaching is sound, the members are faithful, and the church's business is appropriately managed to the glory of our Lord Jesus Christ.
4. Finally, he charged the evil teachers and seducers to: "get their things in order." Notice why: "Wherefore rebuke them sharply, that they may be sound in the faith. Not giving heed to Jewish fables and commandments of men, that turn from the truth." Herein is the danger; it turns the church away from the truth. Like King Hezekiah, they are being admonished to "set their house in order," 2 Kings 20:1. The evil teachers should be charged in every city and church to get their house in order.
BODY OF LESSON
I THE EVANGELIST'S CHARGE: "SET THINGS IN ORDER"
A. To Titus, mine own son after the common faith: "Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour," Titus 1:4. "The common faith" – is "the faith of God's elect," Titus 1:1. Paul gives the same warning to Timothy, "my son in the faith…As I besought thee…that thou mightest charge some that they teach no other doctrine," 1 Timothy 1:1-3. Paul calls this "the truth which is after godliness." Notice it was:
1. First, it was conceived: "In the hope of eternal life, which God, that cannot lie, promised before the world began,” Titus 1:1-2. God’s plan for the elect was promised before the world began. Its purpose was to the "hope of eternal life." We can confidently believe this promise: "for God doth not lie." He will keep His promise unto the saints if they remain: "faithful in making their calling and election sure," 2 Peter 1:10. Paul continues God’s plan,
2. Further, it was commissioned: “Hath in due times to manifested His word through preaching,” Titus 1:3a. It was God's eternal plan to make known His will in our election through the preaching of the gospel of Christ. Through preaching, God's plan for the elect was revealed in the fulness of times. He concludes that God's plan,
3. Finally, was committed: "Unto me (Paul) according to the commandment of God our Saviour," Titus 1:3b. God committed this message unto Paul, Peter, and other holy apostles and prophets of Jesus Christ, Ephesians 3:1-7. This message was Paul's solemn trust and commitment.
a. To Timothy, he wrote: “According to the glorious gospel of the blessed God, which was committed to my trust,” 1 Timothy 1:11-16.
b. And again: “This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war (fight) a good warfare," 1 Timothy 1:18; 2 Timothy 2:1-2.
c. Paul now commits this message and plan to Titus, his beloved son in the gospel, Titus 1:4.
4. He closes his salutation, declaring the “deity” of Christ. “From God the Father and the Lord Jesus Christ our Saviour,” Titus 1:4; Titus 2:11-13; Titus 3:4. He continued,
B. For this cause left I thee in Crete, “That thou shouldest set-in order the things that are wanting (lacking), and ordain elders in every city, as I had appointed (ordered) thee,” Titus 1:5.
1. Left in Crete to "set things right." In Gr., it is “epidiorthose,” a medical term. Like the doctor "sets a broken bone in place." Notice:
a. To establish or set a thing in place (one must know it is not in order).
b. Proceed to correct or set a thing in order.
c. It is broken; it must be fixed. It must be mended.
d. Things left unfinished will worsen – not get better!
e. The work of appointing leadership in the church was left to Titus. Surprisingly, many ministers have not taken on this crucial responsibility of "setting things in order" regarding the church's leadership. We will discuss why later in this lesson.
2. "Things that are wanting." Or lacking! The things I left unfinished and undone. This work has gone right, but the lack of time prevented the Apostle from completing it in Crete. This work is not a reformation but a formalization of the work! See Romans 1:11-12, Acts 8:14-17; Acts 19:1-7; 1 Timothy 5:22.
3. "And ordain elders in every city." Titus was to appoint elders in every city, a plurality of these men in each city. Ordain in Gr., is "metastases," which means to "appoint, ordain or to set in place." To sit down, bring to; place in an office; or a condition.
4. Paul ordained elders. "A when they had ordained their elders in every church and had prayed with fasting, they commended them to the Lord, on whom they believed," Acts 14:23.
NOTE: Illustrates Paul's appointment of elders and deacons in every congregation, Philippians 1:1-2. Never a pastor! The first-century church of Christ had a plurality of elders and deacons.
5. "As I have appointed thee." The word "appointed" is Gr., is "die–tassaman" or "dia-tasso," which means: "as I have ordered you." The meaning here is a command to appoint – elders. The evangelist Titus was under orders to "set things in order" on the isle of Crete. Brethren, this order has not been rescinded! Notice Paul,
a. First, "And the rest will I set in order when I come," 1 Corinthians 11:34.
b. Further, the same word is used during collection, "as I have (dia-tassa) directed the churches of Galatia, even so, do you,” 1 Corinthians 16:1-2.
c. Next, "But as God hath distributed to every man, as the Lord hath called everyone, so let him walk. And so, I (dia-tassomai) ordain or order in all the churches," 1 Corinthians 7:17.
d. Finally, let's consider the minister's pay. Paul wrote: “Even so the Lord hath ordained (dia-tassen) or ordered that they which preach the gospel should live of the gospel,” 1 Corinthians 9:14. This is the same word Paul uses in each of these passages: all meaning to order or direct.
C. Things that are wanting. It is not at all a question of the presence in the assembly of men having the characteristics of elders, which were to be made overseers by the Holy Spirit, Acts 20:28. Or, if such men were in the regions about Crete, the questions were altogether these: What are their characteristics; how were the men ordained; and by whom?
1. Timothy the work of installing elders and deacons in Ephesus, 1 Timothy 1:2-4; 1 Timothy 1:18. We don't know when Timothy was sent to Ephesus to defend the gospel's truth. The church there was fighting with the false teachers of Circumcision. Timothy was instructed to identify, prepare, and ordain leaders at Ephesus. The Book of Ephesians and 1 Timothy were Timothy's guide and authority for his work of "ordaining elders in every city," as in the case with Titus, Titus 1:5. In the same manner,
2. Titus was left in Crete to “ordain elders in every city,” Titus 1:4-9. Some commentaries propose that Timothy and Titus were "pastors" themselves. As we further study our Text of emphasis, I suggest you keep these "characteristics" in mind and apply them to these two single evangelists.
3. A lot of play is made on the phrase: "As I have appointed thee," Titus 1:5. So as not to be distracted from the subject at hand, I will point out that the word "appoint" is translated from the Greek word: (diatásso) that means to “ordered you.”
4. Therefore, as in the case of other Scriptures, the word “appointed” is not a word-for-word translation of the word (diatásso). Paul had given Titus's directions and commands to ordain elders in every city. Titus was not appointed an elder but was charged to "appoint" elders in every city in Crete. Titus, like Timothy, was also an evangelist (Timothy in Ephesus and Titus in Crete).
5. Timothy and Titus were neither "husbands to one wife" and, therefore, not appointed to the office of “pastor or elder.” They were evangelists and charged to "do the work of an evangelist," 2 Timothy 4:5; Ephesians 4:11-12.
D. These assemblies were not destitute of qualified men but were "wanting" because they were not duly appointed to serve as leaders in the church. Notice,
1. Crete had no formal list of qualifications or (characteristics); nor a transparent process for identifying, selecting, and appointing sound church leadership (elders and deacons) until these Letters were received.
2. Thus, the reason for the Letters to Titus and Timothy by Paul, each evangelist was laboring under the same charge. There is a tremendous need for the church to have sound leadership today, as within the churches throughout the isle of Crete.
3. Timothy was sent to Ephesus to establish and guide the church in appointing leadership. To maintain order and structure to ensure the church might: "continued in sound doctrine," 1 Timothy 1:3; 2 Timothy 1:13-14. I might add here establishing church leadership is "sound doctrine." We should not only speak of it but also formally install it!
4. Just like Paul had instructed Titus: "But speak thou the things which become sound doctrine," Titus 2:1. These two evangelists were instructed on the Christian characteristics that must form the life and behavior of any man: "desiring the office of a bishop," 1 Timothy 3:1-2; Titus 1:6-7.
E. The elder's qualifications. I would instead call these "Christian Characteristics of Leadership" rather than "qualifications of an elder or deacon." Notice,
1. Characteristics outlined. We find Paul's list of these characteristics outlines in Titus chapter 1, verses 6-9. There were men in Crete who possessed these Christian characteristics. Why not here in Alabama or Arizona? Or among the congregations of the Lord's people today? Amidst all the confusion in Crete, Titus was to identify, qualify, and ordain elders in every city. This “pattern” should be followed by all churches of Christ with urgency and sincerity!
a. We might ask ourselves why so many congregations of the Lord's church lack spiritual leadership. Time does not permit us to address all the Christian characteristics of elders and deacons.
b. However, from my experience and many years of preaching on these characteristics, one trait that has stifled the appointment of spiritual leadership in many of our assemblies comes to mind. That characteristic trait is: “the husband of one wife,” 1 Timothy 3:2; Titus 1:6-7. The church seems unable to determine the meaning of Paul's instruction regarding “the husband of one wife.” I cannot speak to every reason this is so, but I have found at least four positions our brotherhood has debated regarding this phrase. Observe,
c. The four positions of debate. For now, I will merely list them and present what I believe is a "sound and defensible" conclusion of the real meaning of this Christian characteristic. Every church member (brother and sister) should aspire to add all these Christian characteristics to their lives. Peter wrote of them in 2 Peter 1:5-11.
d. The evangelist's charge is to "set things in order." I do not report or purport myself as having the answers to this or other teachings that plague many of our congregations. Indeed, this is one crucial work lacking in our work as servants of the Lord. Observe,
1) I propose we all can agree there is a need to appoint spiritual leadership in all the churches of Christ. And this work has been assigned to us as evangelists, ministers, and preachers: by the Lord, who has sent us to preach "sound doctrine.” We are to “set things in order!”
2) It was never God's purpose that all the church's work lay on our shoulders. But this work unquestionably is "within our lane." We must "do the work of an evangelist," 2 Timothy 4:5; Ephesians 4:11-12. The eldership and deaconship add helping hands to the church's work and allow us to dedicate ourselves to "preach the word," 2 Timothy 4:1-4.
e. Let's begin our discussion with these "four positions" to identify the meaning of this phrase: "the husband of one wife," that the Holy Spirit inspired the hands of Paul to write. Observe,
2. Here are the four positions held as the meaning of the phrase: “the husband of one wife.” At this time, I will merely present them. First,
a. The elder “can only be married once.” This position implies that the man seeking this office of service to the church could only have had one marriage, and his wife is still living. Therefore, if a man seeking this office was married, his wife died, and he remarried, he cannot be an elder if this is the correct interpretation of this phrase. I doubt, however, the Holy Spirit had this in mind when his loving hand inspired Paul to pen these practical Christian characteristics. Second,
b. The elder can be a single or unmarried man. This position infers that the man seeking this office does not have to be married and can be single. The single man, whether not ever being married or through the death of his wife (a widower): can hold the office of an elder or deacon in the Lord’s church. The candidate for leadership, if single, does not have to be "the husband of one wife." Notice I call these spiritual requirements "characteristics" and not "qualifications." These characteristics should be the “pursuit" of all the saints, 2 Peter 1:5-11. This position cannot possibly be Paul's message in that the context of the scriptures reads: “husband of one wife.” We will only have to do a little work to correct this position. Third,
c. The elder “cannot be divorced and remarried for ‘any cause.’” This position excludes any man who has been married and divorced, whether "for scriptural or unscriptural reasons." In other words, the man who has put away his wife cannot be appointed as a spiritual leader, even for the “exception” that Jesus grants. However, this position is in opposition to the Lord's "exception," as directed in Matthew 5:32; Matthew 19:9. This position makes the divorced candidate for the “exception,” just as unworthy to fill the office of a bishop or deacon, as the man who has divorced his wife “for any cause.” Both men are deemed unsuitable for the office of leadership in the Lord’s church if this position is correct. Fourth,
d. The elder “cannot be a polygamist" (having more than one wife at a time). The life and times throughout the Roman Empire and the Jews in Israel, this was a known fact: men had more than one wife in the home. In nearly every country, polygamy was practiced in Africa, Europe, and Asia. The looseness in marriage and fidelity plagues even now in the United States among some religious organizations, institutions, and denominations. The searcher of truth can find enough information regarding the marital habits of the people in Rome, Jerusalem, Ephesus, and Crete when Paul's Letters were written to Timothy, Titus, and the churches of Christ. This position seems to be the possible meaning in that the phrase: "one wife" is a numeral adjective proceeding its corresponding noun in our Text of emphasis. The words imply having only "one wife" rather than "being married once" when seeking this church leadership office.
e. Conclusion. Many believers in Christ hold other positions today. But these are the most prominent ones confronting the Lord’s church worldwide. Any other positions outside the scope of these listed will need further scriptural investigation, such as will be conducted in this lesson.
NOTE: For a more exhaustive discussion on this subject, download our lesson: "The Husband of One Wife," on SermonCentral.com. I will explain briefly; you can study the lesson mentioned above. To avoid prolonging this lesson, I will move to our discussion of each of these four positions. Stay with me as we move forward in this lesson.
3. What this phrase could not mean! Considering the scriptures, we will now address what the phrase: "the husband of one wife" does not mean. In our work "The Husband of One Wife," we conducted an exhaustive textual analysis, comparative study of similar phrases, and Greek Parsing to arrive at these answers to the meaning of "the husband of one wife.” We will now discuss what the phrase does not mean and show scriptural proof that these positions could not have been Paul’s instruction. Observe,
a. The first position, that the “elder can only be married once,” bears some further textual investigation. This position might have originated from The New Greek/English Interlinear, NRSV, New Testament. The interpretation reads: “The elder can only be married once,” 1 Timothy 3:2. In my judgment,
1) This position implies that the man seeking any office of service to the church could only have had one marriage, and his wife must be living. Neither of the words “married,” “only,” or “once" is part of the original Greek Text: “the husband of one wife," 1 Timothy 3:2. I need help to speak authoritatively about why the Translators rendered this Text in such a manner.
2) According to this position, “the candidate can only have been married once, and his wife must still be living." It forbids a man or woman to remarry after their spouse dies if he and his new spouse “desires the office of an elder or deacon,” 1 Timothy 3:1. Both are ineligible, having been “married more than once.” At the same time, requiring a man to be a "husband," not “single,” to be considered for church leadership. What a sad situation this position would put the church in if this is what Paul had in mind! Heaven forbids such is the case! Beloved in the Lord,
3) I understand that the elder whose wife dies while serving as a “bishop” could willingly step down from his church leadership position. However, Paul did not mention either of these painful conditions. Nor is there any command, example, or necessary inference to either of these circumstances in Paul’s instruction to Timothy or Titus. (We should speak where the Bible speaks and be silent where it is silent). Let’s consider this interpretation of the phrase,
4) From the NRSV of our Text. It reads: “Now a bishop must be above reproach, married only once," 1 Timothy 3:2, NRSV, page 720. The New Greek / English Interlinear New Testament does not reflect this interpretation. Observe,
a) This exact phrase in the NRSV Interlinear reads: “(For) the overseer…to be…of one wife a husband,” 1 Timothy 3:2. This Interlinear does not contain in Greek Text translated as: "only married once." But instead, "of one wife a husband." This is an interpretation, not a translation of the Greek Text. The note in the margin refers to the Greek: “Note, I, Gr the husband of one wife, from the "Textus Receptus" of 1970.
b) The Interlinear Greek New Testament presents the Greek Text of the New Testament with an English translation, or “interlinear gloss,” beneath each Greek word. [See introduction to the Greek-English Interlinear ESV New Testament, Page ix]. This was not the case with the interpretation: “Married only once,” 1 Timothy 3:2, NRSV, page 720.
5) The phrase: “married only once” is absent in the Greek Text of my Interlinear. The absence of the phrase in Greek prohibits “interlinear glossing” into a comparative English word beneath the Greek Text during translation. [This phrase is “written within the margin”]. Therefore, it could not have been Paul's meaning regarding this characteristic.
b. The second position is "that the elder can be a single or unmarried man.” This position undoubtedly is different from Paul's meaning of this phrase. The Text states the bishop must be married having one wife; thus, “he cannot be a single man.” This office requires that the man seeking the office of a bishop or deacon must be “the husband of one wife.” The single man, whether not ever being married or through the death of his wife (a widower): is not permitted to hold the office of an elder or deacon in the Lord’s church. This position indeed conflicts with the Text of emphasis and the context of the scriptures in which it is embedded. Therefore, it differed from the idea the Holy Spirit had in mind when revealing these characteristics to Paul.
c. The third position is that the elder or deacon “cannot be divorced and remarried for ‘any cause.’” This position excludes any man and his spouse having been married, divorced, and remarried, whether “for scriptural or unscriptural reasons.” Observe,
1) In other words, the man or woman who has put away their spouse, whether with or without Jesus' “exception,” is unfit for leadership in the church. The exception is for "fornication" or infidelity of the spouse, as granted by the Lord, Matthew 5:32; Matthew 19:9.
2) This position makes no provision for a lawful divorce and remarriage for either party and ignores divorce and remarriage for Jesus' “exception.”
3) If this position is correct, men and their spouses are unsuitable for the office of leadership in the Lord's church. I humbly suggest that,
4) The congregation that will not abide or "accept" the "exception" of Jesus in the case of a lawful divorce is not abiding by the scriptures, nor walking in concert with the “doctrine of Christ,” 2 John 1:9. Nor continuing in the fellowship “of the apostles’ doctrine,” Acts 2:42. This candidate and his spouse should seek another congregation, where the leadership is abiding in the doctrine of Christ. Explain their reason in private to the leadership before uniting with them and why they left their former congregation. Then after working and showing the “fruit of the Spirit” among this new membership and leadership, they should express their desire: to serve as a leader within this congregation, Galatians 5:22-26.
5) Conclusion: Therefore, I conclude to forbid any candidate whose "spouse" has died or has been put away (divorced) for the "exception" Jesus has granted and has lawfully remarried cannot be denied on these grounds from being a leader in the church of Christ. Death has “freed” the man or woman from their former spouse. They are not married to them any longer. In like manner, the man or woman who has put away their former spouse for the "exception" is loosed from the marriage contract and free to marry again. The only prohibition is that they: "marry only in the Lord," 1 Corinthians 7:39. This, therefore, was not the intended meaning of the phrase: "husband of one wife," 1 Timothy 3:2; 1 Timothy 3:12; Titus 1:6.
4. What this phrase could only mean! Considering the scriptures, we will now discuss what the phrase: "the husband of one wife" really means. Observe,
a. The fourth position is that the elder "cannot be a polygamist" (having more than one wife at a time). The life and times throughout the Roman Empire and the Jews in Israel, this was a known fact: men had more than one wife in the home. In nearly every country during that time, and even now, religious groups in the United States still practice polygamy. Such behavior is not acceptable within the Lord’s church. Thus, this would have been Paul’s prohibition to forbid such behavior in the early church unto Timothy and Titus.
b. Let’s consider the phrase using Greek Parsing. Recall Greek Parsing means “to divide (a sentence) into grammatical parts and identify the parts and their relationship to each other.” Reference, Merriam-Webster Dictionary.
1) In this case, we will examine a word or phrase in a sentence from the Greek Text to connect its adjective or verb; to its proper definite article, noun, or pronoun; that agrees within the Text by (case, number, and gender).
2) We explain this process more entirely in the lesson: "The Husband of One Wife."
3) Let's consider a brief snapshot of this process. Observe,
c. The phrase in Greek: “One wife a husband,” 1 Timothy 3:2, NRSV, page 720.
1) The word “one” in Greek is: “heis,” which is an adjective (numeral), modifying its upcoming noun in the Text.
2) The word “wife” in Greek is: “gyne,” which is a feminine noun, completing the phrase. The word “wife” refers to a woman married or betrothed. The word wife is the person in this verse and it does not imply the state of marriage, which the verb “gameo" does.
3) The phrase “a husband” in Greek is: “aner,” which is a noun referring to the words “a bishop,” earlier mentioned in 1 Timothy 3:1.
4) Thus, complete the sentence: "heis gyne aner” or “one wife a husband.” In Greek Parsing, we map this sentence in this manner:
a) The word “one” is “heis,” an adjective, A-GSF.
b) The word “wife” is “gyne,” a noun, N-GSF.
NOTE: Each word agrees in case, number, and gender— [GSF--means Genitive Singular Feminine].
c) The word “a” is the definite article “ho,” or T-ASM, connecting the word “bishop,” or “ho episkopos,” the article and noun, are T-ASM and N-ASM, respectively.
d) The word “husband” is “aner,” also a noun, N-ASM.
NOTE: Each word agrees in case, number, and gender— [ASM--means Accusative Singular Masculine].
NOTE: NRSV is the New Revised Standard Version Greek-English Interlinear New Testament. See references below.
d. Conclusion: I, therefore, conclude that the Greek words “heis gyne” meant "one wife," not “married only once”: at the time, the husband desired to be a bishop. The word “one” is an adjective (a cardinal numeral) “one,” modifying its noun “wife,” or, i.e., one (1) wife.
1) This Christian characteristic applies when “anyone desires the office of a bishop or deacon." It does not insinuate he has been "married only once." But he must be "blameless and husband of one wife."
2) This phrase is not a prohibition to the number of times one can be married, but how many wives the husband can be married to when he desires the office of a bishop.
3) And so, says the Greek! (Through Greek Parsing). See [One, µias — numeral], www.BLB.org.
e. Conclusion: I believe we all can agree that Paul's instruction was that a candidate being considered for leadership "must be blameless, and husband of one wife” at the time of his consideration. The words "must be blameless" forms the very foundation of not only his marriage but all the other Christian characteristics: the Holy Spirit inspired the Apostle Paul to mandate for the prospective leader to meet, and having so proven before the entire congregation, as well as “those without,” within the community, 1 Timothy 3:1-13; Acts 6:1-6.
NOTE: For more information regarding these four positions, download our lesson: "The Husband of One Wife," on SermonCentral.com. Let's move forward in this lesson. Let's consider the elder's charge.
II THE ELDER'S CHARGE: "HOLD THINGS IN ORDER"
A. Notice his charge: "Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince (expose) the gainsayers," Titus 1:9. That word in Gr., is “antilegontas,” meaning to “speak against.”
1. Elder, in Gr., “presbuteros,” and bishop is “episcopos” or “overseer,” which designate the same office (Titus 1:5, 7; Acts 20:17, 28). The former refers to the man, the latter to one office function. The eldership in the first-century churches was always plural. There is no instance of one elder, bishop, or pastor in the local church in all the Holy Scriptures, Philippians 1:1. The functions of the elders are,
a. To rule over the church, 1 Timothy 3:4-5; 1 Timothy 5:17.
b. To guard the body against perversion and error, Titus 1:9.
c. To "oversee" the church as shepherds over the flock, Acts 20:28; John 21:16; Hebrews 13:17. They lead the church, not drive it! See Psalms 23:1ff.
d. To feed the flock of God, 1 Peter 5:2.
e. Not to be lords over God’s heritage, but ensamples to the flock, 1 Peter 5:3.
2. The word “set” in Gr., is "eptheto," meaning "made" or "set," in place by the Holy Spirit, and God, Acts 20:28; 1 Corinthians 12:27-28.
3. But great stress is laid upon them due to their appointment; Titus 1:5. They were to be ordained. In Gr., is "kathistemi," which means (i.e., to elect, to designate with the hand, or by an apostle; or evangelist), Acts 14:23; Titus 1:5. In Titus and First Timothy, the qualifications of elders became the standard used by the local churches in such appointments, 1 Timothy 3:1-7.
4. These men are:
a. The “elect of God.”
b. Given as a gift to the church by Christ, Ephesians 4:11.
c. Chosen by the congregation, Acts 6:5.
d. Ordained by the evangelist, Titus 1:5.
e. Set in place by the Holy Ghost, Acts 20:28.
B. Holding fast the faithful word. Remains the elder's solemn charge.
1. They must hold fast to the "faithful word." Notice Paul,
a. First, to Titus: “Not giving heed to Jewish fables and commandments of men, that turn from the truth," Titus 1:14.
b. Further, to Timothy: "That we henceforth are no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speak the truth in love," Ephesians 4:14-15.
c. Next, to the Hebrews: "Be not carried about with divers and strange doctrines," Hebrews 13:9.
d. Finally, on Mars Hill: "(For all the Athenians and strangers which were there spent their time in nothing else, but either to tell or to hear some new thing,)" Acts 17:21.
2. The evangelist’s charge. "I charge thee before God and the Lord Jesus Christ…preach the word," 2 Timothy 4:1-5.
C. As they hath been taught. That the elder may be able by sound doctrine both:
1. To exhort – is to “teach and admonish,” 1 Timothy 5:17-20.
2. To convince, in Gr., is “exelénchô,” which means “to convict, or prove to be wrong.”
a. The gainsayers, in Gr., is "antilego," which means "to speak against, to dispute, repute, contradict, deny, or gainsay," everything good or held from the word of God.
b. Paul wrote: “To win them over by sound doctrine." Not by loud tones or threatening jesters.
c. Jude wrote: “To convict them of their ungodly deeds, hard speeches, and great swelling words,” Jude 1:15-16.
3. The elder or leader's work is not to accuse the "gainsayers" but to exhort and convince the opposition with the word of God or the "sound doctrine."
4. Don't run him through with the sword. But pass the sword to him - make him a colleague, not an enemy. Win him – don't kill him, James 5:19-20; Galatians 6:1.
5. He is still a brother. "And if any man obeys not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother," 2 Thessalonians 3:14-15.
D. For there are “many unruly and vain talkers and deceivers, especially they of circumcision,” Titus 1:10. They have been part of the Cretian’s culture for generations. Now, they have learned that their ways are not God's way.
1. David wrote: “The LORD orders the steps of a good man: and he delighteth in his way,” Psalms 37:23.
2. Solomon penned: “There is a way that seemeth right" Proverbs 14:12; Proverbs 16:25. Solomon again: “There is a generation that is pure in their own eyes, and yet is not washed from their filthiness,” Proverbs 30:12.
3. Isaiah inscribed: "For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than," Isaiah 55:6-9.
4. Isaiah verified: “Thus saith the LORD, stand ye in the ways, and see, and ask for the old paths, wherein is the good way and walk therein, and ye shall find rest for your souls. But they said: We will not walk therein,” Isaiah 6:16.
5. Jeremiah chronicled: “O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps,” Jeremiah 10:23.
6. Conclusion. Jesus is the way, the truth, and the life, John 14:6. The Holy Spirit was sent by Him to the apostles to "guide them into all truth," John 16:13. Paul wrote these two evangelists through the inspiration of God. His instruction was, in fact: 'The commandment of the Lord," 1 Corinthians 14:37; Galatians 1:11-12.
E. “Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake," Titus 1:11.
1. Here, the motive was money. Not all opposition is driven by personal gain. Sometimes the opposition doesn't know any better, Matthew 22:29.
2. They have had years of false teaching - and it will take a lot of work to win them over. But we must try in all faithfulness.
3. Hear Paul: “And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient. In meekness instructing them that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will," 2 Timothy 2:24-26.
4. Somehow, we must save the opposition, not destroy them. And we can – with the Word of God, Proverbs 25:9; Hosea 4:4.
III THE EVIL TEACHER'S CHARGE: "GET THINGS IN ORDER"
A. One of them, “even a prophet of their own, said: The Cretians are always liars, evil beasts, and slow bellies,” Titus 1:13.
1. First, among these men, God could call and install leaders to shepherd and oversee his people. Is there a work in this city that compares to Crete? Liars, evil beasts, and slow bellies! I think not, brethren!
2. Further, men (families) may shy away from leadership and its responsibilities because of experience viewed by others. Or they may feel unequipped in the work of elders and deacons.
3. Finally, these reasons and fear can all be overcome by sound counsel, leadership education, and training programs offered by the evangelist or minister to the congregation in support of those that "desire the office of a bishop" 1 Timothy 3:1.
B. This witness is faithful. Here is what the evangelist and elders are to do:
1. Wherefore rebuke them sharply; with the word of God. First, you point out their faults in kindness and compassion. Later, sharply! Notice:
a. Some of our brethren are hard of hearing. They are arrogant and strong-willed to their destruction.
b. But be patient and direct in your counsel to them.
c. If it is the Lord's will, the heart will respond, and the conduct will change.
d. Paul wrote: “The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient. In meekness instructing those that oppose themselves: if God peradventure will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will,” 2 Timothy 2:24-26.
2. The reason: "That they may be sound in the faith," Titus 1:13. The reason for such rebuke and counsel is that they may change and become sound in the faith; and “teach no other doctrine,” 1 Timothy 1:3.
3. There are redeeming qualities to them that only the word of God can bring out. So, stay the course with the word that they may change - and - "get their things in order." These were brethren who opposed the teaching of "sound doctrine." Titus was instructed to: "Speak thou the things which become sound doctrine," Titus 2:1.
4. Paul left this young preacher in the middle of a mess. What Titus had to do: "was to make the best out of a mess!” This evangelist had a problem on his hands. But, let’s not forget for whom he was working and what help he must accomplish this work, “If God be for us; who can be against us,” Romans 8:31.
5. God is able. “Now unto him that can do exceedingly abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen,” Ephesians 3:20-21, Philippians 4:13.
C. Not giving “heed to Jewish fables and commandments of men that turn away from the truth," Titus 1:14. Notice also, "Beware lest any man spoils you through philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ," Colossians 2:8.
1. Thus, the reason for leadership. See also Hebrews 5:12-14; Hebrews 6:1. Review Ephesians 4:11-15.
2. Paul’s warning to Timothy. "For the time will come," 2 Timothy 4:3-4. We can undoubtedly say: "The time has come when they will not endure sound doctrine."
3. Beware of false brethren: “That enters in to spy out our liberty in Christ,” Galatians 2:4.
4. Such false teachers: "Cause the way of truth to be evil spoken (of) against," 2 Peter 2:1-2. Their speech and behavior cast a bad light on the truth and caused the way of the Lord to be rejected by those who are weak. Observe,
D. Unto the pure all things are pure: "But unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled," Titus 1:15-16. Remember Jesus: "Blessed are the pure in heart," Matthew 5:8.
E. They profess to know God: “But in works they deny him, being abominable, and disobedient, and unto every good work reprobate,” Titus 1:16.
1. Sometimes, it's outright deceptive actions and teaching. In this situation, such behavior cannot be tolerated for an hour. Notice Paul: "And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave no place by subjection, no, not for an hour; that the truth of the gospel might continue with you," Galatians 2:4-5.
2. The gospel's truth must be "contended for and defended" at all cost, Philippians 1:7. Illustrate Apollos in Ephesus, Acts 18:24-28. He didn't know "the difference that makes the difference." And a Christian couple had to help him discover his lesson. He would later become a great co-worker with the Apostle Paul in the city of Corinth, 1 Corinthians 3:5-9. Sometimes disputes will clarify the truth.
3. Not all disagreement, however, is unhealthy for the church. It's not about whose right, but what's right.
a. Church in Corinth. Sometimes the truth is made manifest through such discord, 1 Corinthians 11:18-19. Illustrate Paul's Instruction on the Table. Notice also:
1) First, all debate is not evil. Solomon says: "Debate thy cause with thy neighbor himself, and disclose not a secret to another," Proverbs 25:9.
2) Further, Paul instructed us to "Prove all things; hold fast to that which is good," 1 Thessalonians 5:21.
3) Finally, Isaiah says: "Come now, let us reason together" Isaiah 1:18.
b. Church leadership and disciples at Jerusalem, Acts 15:1-24.
1) Opened, honest and uncensored dialogue, "After much disputing."
2) Rehearsal/review of the scripture, “Peter, Paul and Barnabas, James and Holy Spirit.”
3) They came together in one accord in their decision.
4) Publicized their final position in a letter and their preaching.
5) We can accomplish the same things with God’s help.
c. Paul and Barnabas, "The contention was so sharp between them, that they departed asunder one from the other," Acts 15:36-41. Illustrate: Family members can create strife, Acts 13:13.
d. Remember Abram's words to Lot: "Let there be no strife, I pray thee, between me and thee, and between my herdsmen and thy herdsmen, for we are brethren," Genesis 13:8; Psalms 133:1.
4. But when they will not change, and many attempts have been made to no avail. Paul advises regarding our actions: "A man that is a heretic after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself," Titus 3:10-11.
5. Evil men and seducers. "But evil men and seducers shall wax worse and worse deceiving, and being deceived," 2 Timothy 3:13. They become the products of their deception.
6. Unlearned and unstable. "And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they also do the other scriptures, unto their destruction," 2 Peter 3:15-16.
7. Mark them that cause offenses. "Now I beseech you, brethren, mark them which cause offenses contrary to the doctrine which ye have learned; and avoid them. For they that are such do not serve, our Lord Jesus Christ, but their belly; and by good words and fair speeches deceive the hearts of the simple," Romans 16:17-18. Notice:
a. They present good words. Their words sound good, but they need a biblical foundation. Their words are void of "sound teaching."
b. They offer fair speeches. Their words are fair speeches – their rhetoric is persuasive but lacks the doctrine's soundness. Paul does not call their presentations "preaching." It is merely "good words and fair speeches."
c. But their outcome is merely to: “deceive the hearts of the simple.”
d. Elders, watch out for these men; their words and fair speeches, Acts 20:28-32. As I conclude, here is what we discussed,
CONCLUSION
A. Outline.
1. The Evangelist's Charge: "Set Things in Order"
2. The Eldership's Charge: "Hold Things in Order"
3. The Evil Teacher's Charge: "Get Things in Order"
B. Summarize main points.
1. First, the evangelist's work was to "set things in order - that was found wanting." The one thing that was not yet in order was the church's organization, which included elders and deacons—this work he accomplished. And we must accomplish!
2. Second, the elder's work, once appointed, would lay heavy on their hearts. It would be harder to maintain than it was to attain! And that was to "hold fast the faithful word which they had been taught" when Paul and Titus were no longer with them. In other words - "hold things in order, or keep things together."
3. Finally, he charged the evil teachers and seducers to: "get their things in order." So, they might be "sound in the faith." These men would have to be handled after Titus was gone from their presence. Soul winning is only part of the work of Christ - "watching for their souls" would prove the more difficult task, Hebrews 13:17; Acts 20:28-32.
C. Invitation, hearing, believing, repenting, confessing Christ, and being baptized in the name of Jesus Christ for the remission of one's sins, Acts 2:36-41.
D. Persuade. "Knowing, therefore, the terror of the Lord we persuade men," 2 Corinthians 5:11. "Today is the day of Salvation," 2 Corinthians 6:2. Won't you decide to follow him right now?
E. Motivate. "Come unto me all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls. For my yoke is easy, and my burden is light," Matthew 11:28-30. I hope it shall not be said of you; as it was of the children of Israel by Jeremiah: "The harvest is past, the summer is ended, and we are not saved," Jerimiah 8:20. Illustrate: "There is no pillow as soft as a clear conscience."
Consultations and Commendations
I submit this verse unto you that I may: “Render therefore to all their dues: tributes to whom tribute is due; custom to whom custom; fear to whom fear; and honor to whom honor, (is due),” Romans 13:7. I acknowledge my consultation with these distinguished authors in this lesson.
References
1. Matthew Henry's Complete Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.
2. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.
3. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, 1990.
4. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, 1970.
5. Clarke Commentary on the Bible, Eight Volumes, published 1810-1826, New York, Published by J. Emory, and B. Waugh, for the Methodist Episcopal Church, at the conference office, 13 Crosby-Street., J. Collord, Printer, 1831.
6. Vine’s Expository Dictionary of Old and New Testament Words, by W. E. Vine, Fleming H. Revell Company, Old Tappan, NJ, Copyright, 1981.
7. Smith's Bible Dictionary, William Smith, Grand Rapids, MI: Christian Classics Ethereal Library, Printing 1884.
8. Orr, James, The International Standard Bible Encyclopedia, Volume IV, Wm. B. Eerdmans Publishing Co., Grand Rapids, MI., 1986.
9. Hastings, James, A Dictionary of the Bible, Volume 3, Hendrickson Publishers, Peabody, MA., 1988.
10. Roberts, J.W., Letters to Timothy, Sweet Publishing Company, Austin, TX., 1964.
11. Merriam-Webster Online Dictionary © 2015 by Merriam-Webster, Incorporated; Springfield, Massachusetts, 01105.
12. Merriam-Webster Online Thesaurus © 2015 by Merriam-Webster, Incorporated; Springfield, Massachusetts, 01105.
13. The BlueLetterBible.org, (BLB’s) Interlinear, Textus Receptus; and the Morphological GNT, @ 2022, by the Blue Letter Bible. This tool allows you to access the Greek New Testament in both manuscripts. http://www.blb.org/The BLB also provides tutorials to help you learn how to use it. Link, (www.BLB.org).
See [One, µias — 8x]
A word of thanks to BLB.org:
Thank you for this valuable tool of study, BLB.org. It has been an excellent instrument for me to learn and use the Interlinear to bring my sermons alive to the audience. Thank you very much for this great Application to help study the scriptures.
Author’s Information
Ron Freeman, Evangelist
Worldwide Ministry Church of Christ.org.
Post Office Box 1112
Anniston, AL 36202
Communications and Websites
Email: ronald.e.freeman@wwmchurchofchrist.org
Email: wwmcoc@earthlink.net
https://wwmchurchofchrist.org/
Website: https://en.gravatar.com/refreeman
Visit and worship with the Church of Christ at Pickensville, AL, every Sunday at 11:00 AM and Wednesday at 6:00 PM. The call-in number is: 1-302-202-1110, Pin # is 214733. These men "know the Shepherd!"
Updated, 5/5/2023, by Ron Freeman, Evangelist
