COMMENTARY ON TITUS
LESSON NUMBER 2
“ Tit 1:1b . . . according to the faith of God's elect, and the acknowledging of the truth which is after godliness; 2 In hope of eternal life, which God, that cannot lie, promised before the world began” (Titus 1:1b-2)
THE ELECT AND THE CENTRALITY OF ETERNAL LIFE
INTRODUCTION
Apostolic writing is always placed within a God-ordained context. The context is what shapes what is understood. It is the background that is kept in consideration. It is the setting in which a precious jewel is positioned that holds it in place and provides the means through which the jewel can be best seen and appreciated. It often identifies the writer, why he has written, and the kind of people for whom his message is tailored. For example, Romans opens by focusing on the Gospel that was promised by the prophets in the Scriptures, which concerned Jesus Christ (Rom 1:1-3). First Corinthians presents the church as being given grace, enriched, and waiting for the coming of Christ, who would confirm them to the end (1 Cor 1:4-8). Galatians is written with the fact of deliverance from the world in mind, and the danger of embracing another kind of Gospel (Gal 1:4-7). Ephesians begins by stating where God has placed us in Christ Jesus, what is to be found there, and the appointed glorious outcome of it all (Eph 1:4-6). This approach to apostolic writing is not only found in the letters to the churches, but to individuals as well. This is because it is the manner of the Kingdom to direct the thoughts of the people to central matters – matters that have been established as central by the God of heaven. Grammatically, this is called objectivity – aiming at a specific target, and seeking to develop a godly and profitable focus. This is done in a remarkable way in this brief letter to Titus. I say “brief” by way of comparison to some of Paul’s other epistles. If we consider this as a letter – which it is – it is remarkably long: 942 words, and 77 sentences. All of this confirms that God has an abundance to say to those who are in Christ Jesus – and it is all said in a concise manner that requires extended consideration, or contemplation. Our text is an excellent demonstration of this. It includes a spiritual nomenclature that is to be common among the faithful, and a statement of Divine intent that is critical to spiritual understanding. In this lesson I will spend some time in the development of “the elect,” and the purpose for which they have been placed into that category – “eternal life.” Both of these matters will be seen to be other-worldly, having to do with things that are unending – things for which we are readied in the salvation of God.
GOD’S ELECT
Titus 1:1b “ . . . the faith of God’s ELECT . . . ” Having only introduced this terminology in our last lesson, I felt it necessary to say more about it. The word “elect” is not in the vocabulary of the average professing Christian. What is more, the words of the average preacher and teacher make rare mention of this word – if, indeed, any mention of it is made at all. However, the word “elect” is mentioned seventeen times in Scripture; four times in Isaiah, and 13 times from Matthew through Third John.
Prophetically, Isaiah referred to the Messiah as God’s “Elect” (Isa 42:1; 65:9). Jacob is referred to as God’s “elect” (Isa 45:4)with reference being made to the nation of Israel as well (Isa 65:22). Jesus referred to the saved as “the very elect” (Matt 24:24), “His elect” (Matt 24:31; Mk 13:27), “the elect” (Mk 13:2), and God’s “own elect” (Lk 18:7). Paul referred to those in Christ as “God’s elect” (Rom 8:33; Tit 1:1), and “the elect of God” (Col 3:12). He also referred to “elect angels” (1 Tim 5:21). Peter referred to the saved as “elect according to the foreknowledge of God” (1 Pet 1:2), and to Jesus Himself as the “Elect” One (1 Pet 2:6). John wrote to an unnamed women he called “the elect lady” (2 John 1:1), and also referred to her “elect sister” (2 John 1:13).
Three times Scripture refers to things done “for the elect’s sake” (Matt 24:22; Mk 13:20; 2 Tim 2:10). Peter refers to the church in Babylon as having been “elected” (1 Pet 5:13). Paul associates the word “election” with the purpose of God (Rom 9:11), the grace of God (Rom 11:5), those who obtain the promise (Rom 11:7), and the act of God (Rom 11:28; 1 Thess 1:4). Peter associated “election” with God’s calling, and speaks of believers being sure about it (2 Pet 1:10). I given you twenty-seven references to the concept of “election.”
The NASB uses the word “elect” in its varied forms 8 times, the NIV 14 times, and the NRSV 16 times. Other versions often substitute the word “chosen” for “elect” – but not always with consistency. The NASB translates the same Greek word “elect” in Romans 9:33, and “chosen” in the following texts: (Col 3:12; 1 Tim 5:21; 2 Tim 2:10; Tit 1:1; 1 Pet 1:1-2; 2:6; 5:13; 2 John 1:1,13). It consistently translates the word “election” as “chosen.” This is done, even though there is a separate Greek word for “chosen” (ai`reti,zw), as compared to the word for “elect” (evklekto,j). Lexically, the word “elect” means “picked out,” THAYER while the word “chosen” means “to choose or select for the purpose of showing special favor to or concern for.” LOUW-NIDA The word “elect” accents the fact of God picking out. The word “choose” emphasizes the intention – to show favor.
The word “elect,” in all of its varied forms never applies to the act of men – never! It always has to do with what God has done. The word “chosen” applies to human choices as well as Divine ones (i.e. Lk 10:42). I question the wisdom of taking words that uniquely apply to God, and representing them with words that can also apply to the activities of men. In my judgment, that can result in eventually diluting the truth.
The Word of God makes a doctrinal point of the choice of God in the salvation of men. While this truth can be distorted by erroneous views, the expression of it must not be avoided. We are taught that God has “appointed” us to “obtain salvation” (1 Thess 5:9). Those in Christ are told they were “from the beginning chosen . . . to salvation through” the sanctifying work of the Holy Spirit and “the belief of the truth” (2 Thess 2:13). Paul said that he endured “all things” for “the elect’s sake,” in order that they might “obtain the salvation which is in Christ Jesus with eternal glory” (2 Tim 2:10). We are also told that those who are “called” were first “predestinated” (Rom 8:30). Predestination is also said to be in order “to the adoption of children by Jesus Christ” (Eph 1:5). That predestination is also declared to be “according to the purpose” of God, not according to human response (Eph 1:11).
The pre-determinations of God are said to account for the working out of all things for the good of those who love the Lord and are called according to His purpose (Rom 8:28-30). That is, they become a basis for confidence and assurance, not of doubts and fears.
In order to tutor us in Divine manners, we are told of Divine choices that were independent of human qualification. God did “choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham” (Neh 9:7). It was not because of who he was or what he had done – that is why he changed his name. God made Abraham what he was! God also chose the nation of Israel. He did not do so because of who they were or what they had done, but because He desired to do it in honor of the commitment He made to Abraham (Deut 7:7-8).
When it comes “God’s elect,” we are taught to associate Divine choices with Christ Jesus: i.e. we were chosen “in Him” (Eph 1:4). Our text also associates it with “faith.” The point of the doctrine is to account for salvation, not communicate a cold and lifeless doctrine. It is not intended to explain who is not accepted, but who is accepted. It further explains why Paul was made an apostle – to initiate and maintain faith in those whom God elected.
IN HOPE OF ETERNAL LIFE
“ 1:2a In hope of eternal life . . . ” Other versions read, “a faith and hope resting on the hope of eternal life,” NIV “and which are based on the certain hope of eternal life,” BBE “My message is based on the confidence of eternal life,” GWN “and to give them the hope of the eternal life,” NJB and “[Resting] in the hope of eternal life,” AMPLIFIED
Here the “hope of eternal life” is set forth as the ultimate objective of Paul’s ministry. The obtainment and nurturing of faith, together with the recognition of the truth which is integrally associated with godliness, is intended to produce a strong and unwavering hope. The forgiveness of sins is essential – but that is not the fundamental aim. Knowing the truth, and being able to handle it profitably is an unquestionable essentiality – but it is not the end of the matter. Godliness is an absolute necessity, for without holiness, no man will see the Lord – however, even that is not the final intention. The aim of it all is realized “in hope of eternal life” – or the firm persuasion that we “have eternal life” now, and that it will be fully realized at the coming of the Lord (1 John 5:13; Mark 10:30;1 Pet 1:7).
IN HOPE. In the flesh, hope is viewed as something that is uncertain and unsure. It is something that is desired, yet may not at all be certain. However, this is not the way in which the word is used in Scripture. In apostolic doctrine, “hope” speaks of certitude, confidence, and sureness. Lexically, the word means, “expectation of good . . . confident expectation,” THAYER and “to look forward with confidence to that which is good and beneficial.” LOUW-NIDA
Doctrinally, “hope” is described as “an anchor of the soul, both sure and steadfast, and which entereth into that within the veil” (Heb 6:19). That is, it perceives by faith what is in heaven awaiting the sons of God, and is a firmly fixed there. For hope, there is no question about the future. That is why “we are saved by hope” (Rom 8:24). Now, Paul’s ministry was calculated to produce this hope – this certainty of the future. That is why he writes as he does. It is why he accents eternal things, and solemnly warns of an inordinate attachment to this world. One of the great deficiencies of our time is the near-total lack of reference to what is “in heaven.” Men are being taught as though this world was primary, and worldly benefits had the priority. Jesus spoke of a “reward in heaven” (Matt 5:12), laying up “treasures in heaven” (Matt 6:20), and His followers being confessed before His “Father which is in heaven” (Matt 10:32). He spoke of names being “written in heaven” (Lk 10:20). Paul spoke of “the hope which is laid up for you in heaven” (Col 1:5), and of having “in heaven a better and an enduring substance” (Heb 10:34). Peter taught of an “inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Pet 1:4).
However, if these things are not taught with insight and power, how can hope be birthed and nourished? Hope cannot be anchored in heaven – “within the veil” – if all men hear about is matters pertaining to this world. Hope is faith in its forward posture, and faith must have a word, for it comes “by hearing” (Rom 10:17).
The result of this hope is certain stability – like a ship remaining in one place during a fierce and relentless storm. Hope is so strong that is compels the one possessing it to “purify himself, even as He is pure” (1 John 3:3). This is a “good hope,” and it is given to us “by grace” (2 Thess 2:16). Paul ministered to foster this hope in the hearts of those chosen by God.
ETERNAL LIFE. This hope does not pertain to gaining possessions or status in this world. It rather has to do with “eternal life” – that is, life that has no end or terminal point. Because life has to do with reciprocity, or response to one’s environment, “eternal life” has essentially to do with one’s association with God Himself. Jesus defined eternal life as knowing the only true God and Jesus Christ, who was sent by Him (John 17:3). In this case, knowing speaks of acquaintance, familiarity, and understanding. It is the result of being taught b y Jesus, who has come to give us “an understanding,” that we might know God (1 John 5:20). People sin because they do not know God as they should. All slothfulness, indolence, worldly-mindedness, and spiritual retardation are owing to a lack of familiarity with God Himself. Even though God has revealed a staggering abundance concerning Himself, His character, His will, and His objectives, the modern church suffers from minuscule views of Him. This is all in spite of the seeming success of contemporary Christianity.
There are forty references to eternal life from Matthew through Jude: 21 in the Gospels, 2 in Acts, and 17 in the Epistles. Believers are said to possess it now (John 3:36; 5:24; 6:47,54; 1 John 5:11,13). There is no substitute for knowing you have eternal life. That is the other side of the coin of salvation, which involves knowing God Himself – being comfortable in His Presence, and seeking His kingdom and righteous above everything else. A lack of assurance in this area constitutes a point of vulnerability, and Satan will not fail to take advantage of it.
Therefore Paul ministers with the objective of enabling people to navigate through life with the “full assurance of hope” (Heb 6:11), knowing that those who know where they are going will be sure to make all of the preparations required to dwell forever with the Lord.
WHICH GOD PROMISED
1:2b “ . . . which God, that cannot lie, promised before the world began.”
The subject now developed is that of “eternal life.” Paul will show that his aim is to produce and sustain the “hope of eternal life,” because that is God’s objective as well. We will find that the promises of God boil down to a single commitment – “eternal life.” Whatever does not summarize into that statement cannot be presented as the purpose of God. This being true, health, wealth, financial security, earthly well being, and other matters that have to do exclusively with this world and time, cannot possibly be within the framework of an “eternal purpose” (Eph 3:11). We cannot afford to be simplistic in this matter. This representation does not mean that God is indifferent to the circumstances of His people in this world. It does mean that His response to those circumstances will be in harmony with His “eternal purpose.” It will not be merely to correct a temporal condition. In other words, God gives no unqualified guarantees in such matters. When we speak of “eternal life” we are addressing a matter that extends beyond time and the existence of the heavens and earth “which are now” (2 Pet 3:7).
GOD THAT CANNOT LIE. Other versions read, “who does not lie,” NIV “who never lies,” NRSV and “the ever truthful God Who cannot deceive.” AMPLIFIED The Scriptures say of the living God, “Thou hast magnified Thy word above all Thy name” (Psa 138:2). The Amplified Bible reads, “You have exalted above all else Your name and Your word and You have magnified Your word above all Your name!” Spurgeon wrote, “Revelation excels creation in the clearness, definiteness, and fulness of its teaching.” Apart from what God has said about Himself, we are confined to the room of ignorance. He even has to tell us what can be seen of Him in His own creation, else we would not see it (Rom 1:20). In this text, however, the commitments of God are the particular emphasis – what He has declared He will do. While God makes assessments of men, and is complet3ely accurate in them, that is not the focus here. Also, God has told men what He requires of them, and there is no chance that those requirements are flawed or unreasonable. Yet, that is not His point in our text, or in the Psalm just referenced.
The subject is “eternal life,” and the fact that God has promised it is the emphasis. The reality that He has said it makes it true. The fact that He has promised it means there is no justifiable reason to disbelieve it, ignore it, or fail to seek after it with the whole heart. God has placed within the human nature the desire to live, and when men are reasoning properly, they will do everything in their power to extend life, placing a value upon it, because it is a gift from God. However, how does a person reason about “eternal life?” That is something that is outside the perimeter of natural experience. In fact, it is beyond the ability of the natural man to think in terms of eternity. However, God stretches the minds of men by not only speaking of eternal life, but actually making a promise concerning it. The fact that God “cannot lie” means there is no possibility that the promise of eternal life is not true, or is overstated, or misrepresented. Yet, judging from the response of the Christian world, His promise is not considered to be true. At the best, some consider it an idea – a religious point that is not relevant to everyday life. However, that assessment suggests that God has not told the truth, or that He has not spoken clearly enough on the subject. I will leave to your own judgment to determine just how serious such a supposition is.
PROMISED BEFORE THE WORLD BEGAN. Other versions read, “promised before time began,” NKJV “promised long ages ago,” NASB “promised before the beginning of time,” NIV “promised before the ages began,” NRSV and “promised before the world or the ages of time began.” AMPLIFIED
This means that the “promise” of eternal life antedated the articulation of it to anyone, or by means of the Scriptures. Before
man was created, the determination of “eternal life,” which is knowing God, was made. In other words, while man was made to have dominion over the works of God’s hands (Gen 1:26-28), that was not the ultimate reason for his creation. Furthermore, it is a serious error of judgment to approach life as though living in this world was in any sense the endmost aim of the Living God.
“Eternal life” was not an after-thought, but a forethought. It was not a response, but an objective. This objective was expressed in the prayer of Jesus on the eve of His betrayal. “As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent . . . Father, I will that they also, whom Thou hast given Me, be with Me where I am” (John 17:2-3,24).
Now, we have eternal life in the bud. The flower will bloom when we are clothed with immorality and are “ever with the Lord” (1 Cor 15:53; 2 Cor 5:4; 1 Thess 4:17). If this is not realized, all of life has been pointless. The time given to every person will, in such a case, have been squandered and wasted, and they will be forever removed from the presence of the Lord and the glory of His power (2 Thess 1:9). Paul’s ministry was devoted to making that circumstance less likely to happen. He labored so “the elect” would know more fully what God is doing through Christ Jesus, and thus prepare themselves for eternity with the Lord.