COMMENTARY ON TITUS


LESSON NUMBER 3


Tit 1:3 But hath in due times manifested His word through preaching, which is committed unto me according to the commandment of God our Savior” (Titus 1:3)


GOD’S WORD MANIFESTED IN DUE TIME


INTRODUCTION

               The Kingdom of God is one that is moved along by Divine purpose. This is declared in the marvelous statement of Ephesians 1:11, which identifies God as “Him who worketh all things after the counsel of His own will” (Eph 1:11). Another version reads, “works out everything in conformity with the purpose of His will.” NIV As used in that Ephesians text, the word “counsel” means “purpose . . . especially the purpose of God,” THAYER or “to purpose, to plan, to intend.” FRIBERG The use of this word is linked to the purposeful death of Christ (Acts 2:23; 4:28). It is also declared to be the subject of preaching – “the whole counsel of God” (Acts 20:27), and is affirmed to be unchangeable: “the immutability of His counsel” (Heb 6:17). This means that Divine associations with men are not driven by human need, or even human request. While this does not mean our prayers are pointless, it does mean that the guarantee of their acceptance is determined by their conformity with the will of God (1 John 5:14). The burden of true preaching and teaching is to affirm, or assert, what the God is doing in Christ Jesus. This circumstance requires that those who preach and teach have a working understanding of what God is doing in Christ Jesus. This fact is strongly supported by the text on which this lesson focuses. It has become fashionable in Christian circles to allow personal and social circumstances to dictate what is preached and taught. Although the Epistles may appear to justify such a conclusion, it is a wholly erroneous one. When specific issues were addressed in letters to the churches, it was because they were at variance with God’s revealed purpose, and therefore thrust the people into jeopardy. Apart from this circumstance, holy men of God did not spend time writing to satisfy the curiosity of men, or discuss various personal opinions. It is essential that any attempt to handle the Word of God be right, and in concert with the revealed purpose of God (2 Tim 2:15). When men take it upon themselves to “wrest” or twist the Scriptures, it is revealed that they do so “to their own destruction” (2 Pet 3:16). With these things in mind, the sobriety of this text will be very apparent.


DUE TIMES

               Titus 1:3a “ But hath in due times . . . ” Other versions read “proper time,” NASB “appointed season,” NIV “His own seasons,” ASV “in His time,” BBE “His own time,” CSB “its own due season,” DARBY and “just the right time.” NLT


               DUE. The word “due” is translated from a word meaning “pertaining to one’s self, one’s own.” THAYER That is what dictated the ASV expression “His own seasons.” That is, the determination was made by God Himself, and in strict accord with what He had purposed. God is, in fact, directed by His own will, which is referred to as His “good pleasure” (Eph 1:5,9; Phil 2:15; 2 Thess 1:11).


               There is a general sense in which God’s “will” is declared in Scripture. It is a sense that is not related to time. For example, this is the will of God, even your sanctification, that ye should abstain from fornication” (1 Thess 4:3). And again, ‘In every thing give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thess 5:18). And again, “For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men” (1 Pet 2:15).


               However, the word “due” speaks of a higher view of God’s will that is directly related to Divine purpose, and indirectly associated with men. Specifically, it has to do with God working out a predetermined purpose in a defiled realm, among fallen men, and with the aggressive influence of Satan and his hosts. He will bring that purpose to its intended culmination at a precise time, thereby totally frustrating all of His foes.


               TIMES. The word “times” comes from a word meaning, “a fixed and definite time . . . the right time.” THAYER This is a time decided by God – a time when what He has determined comes to pass. We therefore read of “the fulness of the time” – a time set in place beforehand when the Christ was to come into the world (Gal 4:4).


               When God promised Abraham that Sarah would bear a son through him, he said it would be “at the time appointed” (Gen 18:14). During the judgment of the ten plagues upon Egypt, it was said that “the Lord appointed a set time” for them to take place (Ex 9:5,14,18). On one occasion, God judged the people of Israel, sending a pestilence upon them that resulted in the death of 70,000 men. It was said of that plague that it commenced in the morning, and extended “to the appointed time” (2 Sam 24:15). Paul declared to the Athenians that “all nations of men” were put in “exact places” NIV on the earth according to “the times before appointed”(Acts 17:26). These are times that cannot be delayed, changed, or obviated.


               The Word of God also speaks of this kind of appointment as a “set time.” The birth of Isaac was said to be at a “set time” (Gen 17:21; 21:2).


               This kind of appointment is involved in the saying “bring it to pass.” That is, what God has appointed will be fulfilled at the precise time determined, even though all of earth and hell are aligned against it. Thus the living God challenged Israel by saying “I am God, and there is none like Me.” He said He declared “the end from the beginning,” affirming “My counsel shall stand, and I will do all My pleasure.” He even added, “I have spoken it, I will also bring it to pass; I have purposed it, I will also do it” (Isa 46:9-11).


               Again, and in keeping with our text, specific times are referred to as “due time” – a circumstance that God purposes to take place at a certain time. Therefore we read, “For when we were yet without strength, in due time Christ died for the ungodly” (Rom 5:6). And again, “Who gave himself a ransom for all, to be testified in due time (1 Tim 2:6). Believers are even told that their exaltation will be at a specific time. Therefore, they are to humble themselves as those who are being directed and prepared by the Lord: “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time” (1 Pet 5:6).


               TIMES AND SEASONS. Jesus declared to His disciples that “times and seasons” have been put in place by the Father Himself. “It is not for you to know the times or the seasons, which the Father hath put in His own power,” or “has fixed by His own authority” NASB(Acts 1:7). The word “put” means put in place, or “reserved.” AMPLIFIED


               Examples of appointed, or fixed times include: (1) The Christ coming into the world (Gal 4:4). (2) The death and resurrection of Christ (John 17:1). (3) The second coming of Christ (Matt 24:36). (4) The day of judgment (Acts 17:31). When Daniel declared that God changed “the times and the seasons,” he was referring to the alteration of human decisions in history, not to the Lord changing His own appointments (Dan 2:21).


               REDEFINES RELEVANCY. The Scriptural view of Divine appointments, times, and seasons, alters how we think about, what men call, relevancy. Ordinarily, the hub around which men define what is relevant is human circumstances and objectives. However, in the Divine economy, everything is measured by the will of the Lord – particularly as it regards His eternal purpose as established in Christ Jesus. Nothing that is out of harmony with that purpose can be either right or crucial. All of this requires that men come into an understanding of what God has purposed, ordering their lives by it (Rom 12:1-2). This is underscored by the fact that we are living in the time God has chosen to make these things known.


THE MANIFESTATION OF HIS WORD

                1:3b . . . manifested His word through preaching . . . ”


               THE POINT OF REFERENCE. The thing that is being opened up is “the hope of eternal life” that God “promised before the world began” (1:2). That is the bottom line of what is brought within the reach of men through Jesus Christ. That grand objective is the appointed answer to sin, through which death entered into the world. If men do not obtain eternal life, nothing else really matters. In such a case, life is being lived in opposition to the will of God, and is at variance with His “eternal purpose.” I do not believe this is generally known.


               Keep in mind that the aim of Paul’s apostleship was to promote “the faith of God’s elect,” in strict accord with “the truth that leads to godliness” NIV (1:2). This means that eternal life has everything to do with faith, truth, and godliness, so that none of those things can be sustained while a person remains in ignorance concerning “the hope of eternal life.” It is apparent that speaking in this manner sounds strange in our present religious environment.


               MANIFESTED HIS WORD. Other versions read, “brought His word to light,” NIV revealed,” NRSV made clear,” BBE made public,” CJB made this message evident,” NET and “opened.” TNT Something that is “manifested” was formerly hidden, and beyond the ability of men to know. Prior to it being manifested it was “kept secret since the world began” (Rom 16:25). Among other things, this means that what was hidden could not be deciphered by human wisdom. That is the very condition that caused it to be hidden. This purpose was not imbedded in the creation. It was not resident in the human nature. There simply was no way to discover it. Job might have reasoned that if there was hope for a tree that had been cut down, there was also hope for men (John 14:7-12) – but that is a far cry from discerning “the hope of eternal life.” He was speaking more of existence than of what occurred during that existence.


               Note precisely what is said to now be “manifested,” or made known. It is “His word” – what He has to say – and He has magnified His Word above all of His name (Psa 138:2). In other words, this is what God has to SAY about “the hope of eternal life.” This is what is designed to bring about and fuel the faith of God’s elect. It is the pivot on which the doctrine is suspended that leads to godliness.


               The fact that this word has been “manifested” means “the hope of eternal life” is not a subject about which men are to speculate. Neither, indeed, is it something that can be ignored – for men are not permitted to be indifferent about something God has made known. I have noted over the years that the subject of “the hope of eternal life” is rarely developed. It certainly is not the subject of much preaching, and what little that is said about it tends to be shallow and unproductive. Such circumstances contradict the fact of the manifestation of our text.


               THROUGH PREACHING. Other versions read, “proclamation,” NASB “the message,” ASV “the good news,” BBE “spreading His word,” GWN and “announcement.” MRD


               And how is “the hope of eternal life,” revealed in “His word,” made known? How is it placed before the people? It is in “preaching,” proclaiming, or announcing. This is not the declaration of a stipulation or requirement, but is the message of an accomplishment. It is not a message of direction but of provision. It is not the announcement of what can be done, but what has been done. Faith requires a word like this, for it cannot take hold of possibilities or probabilities.


               The kind of preaching referenced in this text is articulated well in the tenth chapter of Romans. There, the person bringing the good news is called a “preacher” (v 14). The message delivered is referred to as “the gospel of peace,” “glad tidings of good things,” “the gospel,” and “our report” (vs 15-16). Confirming the relationship of this message to faith, it is written that “faith comes” NKJV through the hearing of it (v 17).


               By saying His word concerning “the hope of eternal life” is “manifested through preaching,” the involvement of Deity in the preaching is assumed. The mere declaration of the message does not induce faith, for, speaking of this very thing, Isaiah affirms that all did not believe the report (Isa 53:1; Rom 10:16,18). The meaning is that this is the message with which God works to open the door of faith (Acts 14:27). This is what He employs to give men “to believe” (Phil 1:29), and to do so “unto the saving of the soul” (Heb 10:39). Take this preaching away, and faith becomes impossible, for faith “comes by hearing,” not by seeing.


               If, then, men are fundamentally ignorant of “the hope of eternal life,” they are not be able to be godly. This is the cause for all moral failure and lapses into carnality, for men are “saved by hope” (Rom 8:24). It is because of their hope “in Him” that they purify themselves, “even as He is pure” (1 John 3:3). To such people, godliness not only makes good sense, but is their preference, for they know that without it, no man will “see the Lord” (Heb 12:14) or forever be “with the Lord” (1 Thess 4:17). It is no wonder that the Gospel, which is the subject of the preaching, is referred to as “the power of God unto salvation” (Rom 1:16). God has, as already affirmed, magnified His word above all His name – and the Gospel of Christ is the most lofty, concentrated, and productive expression of His word.


THE WORD COMMITTED ACCORDING TO GOD’S COMMANDMENT

               1:3c . . . which is committed unto me according to the commandment of God our Savior.”


               Paul now elaborates on how the Lord manifested His word through preaching, particularly in regard to himself. He is showing that God not only determined that His purpose would be made known, and set a particular point in time when that revelation would commence, He also decided WHO would make the preaching know. It is written, “how shall they preach, except they be sent” (Rom 10:15). This message is of such a lofty nature, that no one can preach it discerningly and powerfully unless they have themselves been given to see it, and have been commissioned and empowered by the Lord to declare it.


               WHICH IS COMMITTED UNTO ME. Other versions read, “I was entrusted,” NASB “I became a preacher,” GWN “confided to me,” MRD and “trusted to do this.” LIVING Here is an example of what is involved in stewardship. Something that belongs to Another is given to the steward for him to handle and use in such a manner as is conducive to increase. Jesus spoke of this Divine manner in likening the Kingdom of God to “a man traveling into a far country, who called his own servants, and delivered unto them his goods” (Matt 25:14). This distribution was made in accordance with their “ability” in the prospect that, after a long time, he would return and settle accounts with them (25:19). While he was gone, these servants were responsible for what they had been given, and were to labor in the prospect of giving an account fo their master.


               Elsewhere Paul affirms that the Lord considered him to be a faithful servant, and therefore placed him in the ministry. He confessed, “He counted me faithful, putting me into the ministry” (1 Tim 1:12). He also traced this to the mercy of the Lord, declaring he spoke “as one that hath obtained mercy of the Lord to be faithful(1 Cor 7:25). In other words, the Lord knew that Paul would faithfully declare that was shown to him – that was his propensity, and therefore he received mercy to carry that inclination out to the fullest.


               DID PAUL EXPRESS MERE OPINIONS? There are some who say that Paul frequently gave his opinion on matters, and that such words were not inspired by God. They cite passages like the following in substantiation of their view. (1) “Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful” (1 Cor 7:25). (2) “But to the rest speak I, not the Lord” (1 Cor 7:12). (3) “But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God” (1 Cor 7:40). (4) “That which I speak, I speak it not after the Lord” (2 Cor 11:17).


               In these texts Paul is saying that the Lord did not command him to say these things. However, he did speak as one who had been given mercy to be faithful – not only to speak what was revealed to him, but to also make appropriate observations concerning it. Those observations were only incumbent upon men to the degree that they were able to see them.


               ACCORDING TO THE COMMANDMENT OF. Other versions read, “by the command,” NIV “by the order of,” BBE “according to the ordinance,” PNT and “according to the charge.” YLT


               Paul was not an apostle because he volunteered. Like the twelve apostles, the Lord could say to him: “Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain” (John 15:16). It is good to remember that when the Lord sends someone with a message, He does not give the option of failing to declare it. As it is written, “Moreover it is required in stewards, that a man be found faithful” (1 Cor 4:2). That is why He sends them forth by commandment, thereby impressing upon them that this is His work into they have entered. Whatever a person may think about the will and choice of men, in the Kingdom of God only the will and choice to serve the Lord are acceptable. All other expressions of human preference are to be mortified, as exhibited in Jesus Himself (Lk 22:42).


               GOD OUR SAVIOR. Other versions read, “God our Deliverer,” CJB “our Savior God,” DARBY and “God our life-giver.” MRD

               The Lord Jesus is often referred to as “Savior” (Act 5:31; 13:23; Tit 1:4; 2:13;2 Pet 1:1). However, God the Father is also spoken of in this manner. This is because He is the Architect of salvation, while Jesus is the Executor of it. David referred to God as “my Savior” (2 Sam 22:3). In speaking of the deliverance of Israel, the 106th Psalm refers to “God their Savior” (v 21). God Himself said to Israel, “I am the LORD thy God, the Holy One of Israel, thy Savior” (Isa 43:3). Isaiah confessed to God, “O God of Israel, the Savior” (Isa 45:15), also describing Him as “a just God and a Savior” (Isa 45:21). When Mary received word that she was to give birth to the Messiah, she responded, “And my spirit hath rejoiced in God my Savior” (Luke 1:47). When writing Timothy, Paul also referred to “God our Savior,” as well as “the Lord Jesus Christ” (1 Tim 1:1; 2:3). He stated that “God . . . is the Savior of all men, specially of those who believe” (1 Tim 4:10). He also referred to “the doctrine of God our Savior,” emphasizing the necessity of proclaiming God’s role in salvation (Tit 2:10). Ultimately, salvation is traced back to “the God of salvation” (Psa 68:20). Any failure to receive Christ and the salvation He authors constitutes a direct rejection of God the Father Himself (Heb 5:9).