COMMENTARY ON TITUS
LESSON NUMBER 20
“ Tit 3:8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.” (Titus 3:8)
A FAITHFUL SAYING AND AFFIRMATION
INTRODUCTION
Paul has briefly summarized the revealed purpose of God as contained in the Gospel. This revelation is set within the context of what we were prior to being saved: “foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another” (3:3). That is a condition of character, not mere circumstance, and that is what is addressed in salvation. The kindness and love of God our Savior is to be seen against that dark background – not against the setting of poverty, sickness, and difficult experiences. Our deliverance in Jesus is similar to that of the Israelites from Egypt in that it was wrought by God. However it differs in that we were delivered from bondage to sin, which deliverance wrought a change in character, as well as status before the Living God. If we forget this fact, or thrust it into the background of our thinking, we will begin to entertain a tolerance for sin. It is even possible that men will adopt a distorted and false doctrine that represents God as being forbearing of sin, as though it was nothing more than an inevitable weakness. This is spiritually disarming, and actually disqualifies a person for grace, which is intended to retrieve men from sin, and empower them to live in a manner that is pleasing to God. Therefore, Paul has called upon Titus to speak things that are becoming of “sound doctrine” (2:1)– things that do not contradict the nature and intent of salvation. This bears directly upon the conduct of believers, for the “washing of regeneration and the renewing of the Holy Spirit” have to do with “newness of life,” not the sufferance of an “old” way of living. Justification by God’s grace is in order to men becoming “heirs according to the hope of eternal life” (3:7), not merely being helped along in this present evil world. Eternal life has nothing whatsoever to do with sin, for it directly relates to the personal knowledge of and acquaintance with God, who is totally separate from sin, and in whom there is no darkness. That acquaintance can be no greater than our separation from sin. That is the reason for this section of Titus, which calls upon the man of God to faithfully and fully represent these circumstances to the brethren.
A FAITHFUL SAYING
Titus 3:8a “This is a faithful saying . . .” Other versions read, “trustworthy statement,” NASB “The saying is sure,” RSV “a true saying,” BBE “a statement that can be trusted,” GWN “doctrine you can rely on,” NJB and “steadfast is the word.” YLT
A “faithful saying” is one that holds true, and can therefore be steadfastly held by faith. It is an utterance that precisely represents the case, blending perfectly with the nature of salvation, and the kind of people that are produced by the kindness and love of God. This kind of word is never in conflict with the purpose of God. There is never a point when it must be put to the side in favor of a more precise word on the subject it addresses. There are no Divine apologies for a “faithful saying,” nor is there a time when God will operate in contradiction of it.
The “saying” of reference is the sentence stated in 3:4-7 – a kind of synopsis of the salvation of God. The ORIGIN of salvation is declared: “the kindness and love of God . . . toward man” – God’s expression of His own nature. The particular OBJECTIVE is stated: “our Savior” – delivering us from a condition in which we could not be received by God. The MEANS through which the salvation is wrought: “the washing of regeneration, and the renewing of the Holy Spirit” – a new creation, and the maintenance of newness of life. The ABUNDANCE of the means through which the work is sustained: “the Holy Spirit, which He shed on us abundantly” – a lavish supply that confirms the need for extensive Divine involvement. The INTENTION of justification by grace: “made heirs according to the hope of eternal life” – i.e. in Christ we are being prepared for the future, not merely for the present.
What is there in that statement that suggests God no longer has a hatred for sin, or is not pledged to destroy those who do not obey the Gospel, and remain in ignorance of Him? Where is there the slightest hint that God is tolerant for sin, or that He is unaffected by the presence of sin in those who wear His name? The radical change that is wrought by salvation is testimony enough concerning the heinousness of iniquity. The intent of salvation is to remove not only sin, but everything that has been tainted by it – including our present bodies. They are also scheduled to be “changed,” for they are unsuitable to dwell forever with the Lord (1 Cor 15:52; 2 Cor 5:1-5; Phil 3:20-21). That confirms that God’s very nature will not allow Him to entertain tainted people in His immediate presence – and salvation is getting us ready to do precisely that: “and so shall we ever be with the Lord” (1 Thess 4:17). At no point is the salvation of God divorced from that objective, and we must not think as though it is.
Now this saying (Tit 3:4-7) is a faithful one. When we wrestle with confusion, we can return to such a saying to get our bearings, and adjust our focus. Other statements described as “a faithful saying” are characterized by this trait. “Christ Jesus came into the world to save sinners” (1 Tim 1:15). “ . . . godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Tim 4:8-9). “If we be dead with Him, we shall live with Him” (2 Tim 2:11). Behold how all of these sayings point upward, and to the world to come.
Men choose what sayings they are willing to trust – what they consider to be “a faithful saying.” However, their willingness to trust such sayings is not what make them “faithful.” Rather, it is the faithfulness of the saying that must constrain the individual to trust in it. Ponder some of the sayings that men are being asked to trust, as though they were “faithful sayings.” These are often stated just as though they were in the Scriptures. 1–“God loves you just the way you are.” This contradicts the need for the new birth and the intercession of Christ (John 3:7; Eph 2:10). 2–“God’s love is unconditional.” This removes the need for loving Christ and keeping His words, obedience, and faith itself (John 14:21,23; ; 1 Pet 1:2; Heb 11:6). 3–“Nothing you do can effect the way that God loves you.” This contradicts the call for setting our affection on things above, walking as dear children, and pleasing God (Col 3:1-2; Eph 5:1; Col 1:10). 4–“Once you are saved, you can never be lost.” This nullifies the purpose for exhorting us to remember how God saved Israel, afterward destroying them that believed not, as well as warnings concerning falling away (Jude 1:5; Heb 6:6; 2 Pet 2:20). 5–“God can handle your lapses into sin.” This ignores the fact that we can provoke God, and try His patience (1 Cor 10:22; Matt 4:7; Heb 3:9). 6–“God wants you to realize your dreams.” The call of God is to what He wills, and is doing, not what we are doing (Rom 8:28; 12:1-2). 7–“God is always there to help you.” While God is a “very present Help in the time of trouble” (Psa 46:1), He is no closer than our faith, without which we cannot please Him (Heb 11:6). There are times when God has declared He “will not hear” calls for help (Isa 1:15; Jer 7:16; 11:14).
None of these statements are found in the word of God, and yet men are being taught that they are “faithful sayings” on which they can depend. I do not know that it is possible to satisfactorily state how serious it is to ascribe faithfulness, or trustworthiness, to a saying that not only was not said by God, but that actually contradicts what He has said. It is not possible for faith to rest on a saying that is not faithful! When men are exhorted to do such a thing, they are being deceived. In effect, this is what Satan did when he suggested to Eve that God’s saying was not faithful, but that the one he delivered to her was (Gen 3:4-5).
THINGS TO BE AFFIRMED CONSTANTLY
“ 3:8b . . . and these things I will that thou affirm constantly . . . ” Other versions read, “speak confidently,” NASB “stress these things,” NIV “insist on these things,” NRSV”affirm confidently,” ASV “give certain witness about these things,” BBE “speak with confidence about these things,” CJB “insist strenuously on these things,” DARBY “be quite uncompromising in teaching all this,” NJB”should certify,” TNT “affirm fully,” YLT and “insist steadfastly.” AMPLIFIED
The words “affirm constantly” are translated from a single Greek word (diabebaiou/sqai). The word is rather complex, and is therefore difficult to compress into a few words. This is seen in the words employed by various versions to convey the meaning of it.
SAY IT. The necessity of actual utterance in teaching is seen in the words “affirm,” KJV “speak,” NASB “witness,” BBE and “teaching.” NJB To “affirm” is to assert, testify, express, certify, and declare. The matter that is to be declared is not an opinion, or a private view, or a sectarian dogma. Rather, these sayings are utterances, or declarations, that are “faithful” – statements that will hold up in the court of heaven, being in perfect accord with God’s nature and purpose.
STRESS IT. The word “affirm” contains the idea of stress, emphasis, accentuation, or prominence. Some versions present this view: “stress,” NIV and “insist strenuously.” DARBY What is stressed in teaching cannot be a theological tangent, or some current fad. It cannot be something strictly related to this world, or that will pass with time. The sayings that are to be stressed are those that are faithful – applying to all persons and circumstances. They cannot be things that fade with time, or are only applicable to a certain people group. The validity of any body of teaching will be determined by what is stressed, or emphasized by it.
SPEAK IT CONTINUALLY. To “affirm” something includes the idea of continuity. Some versions read “affirm constantly,” KJV “insist steadfastly,” AMPLIFIED and “affirm fully.” YLT That is, there can never be a time when it is n longer necessary to declare these “faithful sayings.” Paul spoke in the same way when he admonished Timothy to preach the Word, being “instant in season, out of season,” , or “persistent whether favorable or un favorable” NRSV (2 Tim 4:2). Preaching the fads of the times, and catering to the fickle interests of men, is wrong.
DECLARE IT CONFIDENTLY. Affirmation also carries the idea of confidence – knowing that what is being said is the truth, the proper emphasis, and properly represents the mind of the Lord. Some versions emphasize this: “speak confidently,” NASB “affirm confidently,” ASV and “speak with confidence.” CJB Men must not preach things of which they themselves are not certain. The preacher and teacher is like a husbandman that must be the first one to eat the fruit of his vineyard (2 Tim 2:6). He must be confident he is handling the Word correctly, and is approved of God in what He is saying (2 Tim 2:15).
DECLARE IT WITH CLARITY. Affirming constantly also contains the idea of clarity – the absence of ambiguity and vagueness. After all, the salvation of men is at stake. Some versions make a point of this: “be quite uncompromising in teaching,” NJB and “certify.” TNT This is the sort of thing Paul was describing when he said, “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor 2:1-2). Just as in photography, doctrinal clarify depends upon one’s focus. It is actually the focus that makes the truth clear. This is what is meant by the well known saying, “in Thy light, we see light” (Psa 36:9). When a preacher or teacher is pulled into things that delight those with “itching ears” (2 Tim 4:3), it is at the expense of a proper focus. Such preaching ministers spiritual confusion, which totally contradicts the purpose of both revelation and salvation.
AFFIRMING WHAT IS PIVOTAL, OR CENTRAL. Constantly affirming “these things,” is placing the stress upon the objective and means of the salvation of God. That includes the fact of what God is doing, and the means through which it is being done. It is all encapsulated in what Paul has said in verses four through six. If it is true that the love and kindness of God our Savior appeared to deliver us from our former condition, then what possible reason can there be for continuing in that condition? What advantage is there in a regenerated person living like one who is unregenerate – or, is such a thing possible without forfeiting the advantages of regeneracy? See, the point of this text is that all of the advantages of salvation are maintained within the framework of godliness. Live outside of that framework, and those advantages are forfeited. Further, every sin, no matter how minuscule it may seem, has the potential of pulling you into a state of servitude to sin, for “Whosoever committeth sin is the servant of sin” (John 8:34).
In view of this, doctrinal emphasis is of critical importance. Should men be drawn aside to meeting the needs of people rather than serving the God of heaven, they are at once in jeopardy. Further, their teaching brings jeopardy to all who hear it, for it points them in the wrong direction. Every denomination is noted for its doctrinal emphasis, for that is what distinguishes them from others. Paul instructs Titus to maintain a proper emphasis, not to maintain a proper balance, which is a human perspective, not a Divine one.
SO BELIEVERS MAY BE CAREFUL TO MAINTAIN GOOD WORKS
3:7c “ . . . that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.”
Here is the solemn objective of maintaining a proper doctrinal focus, constantly affirming what is “faithful.” If it is true that God does nothing “without cause” (Ezek 14:23), then it ought to be obvious that our labors must also be so characterized. It goes without saying that the “cause” must be honorable before God, and in strict comportment with both His nature and His purpose. There must be no clash between what we teach and who God is.
THAT THEY WHICH HAVE BELIEVED IN GOD. Titus is urged to teach with believers in mind. They are the people for whom Jesus is interceding (Heb 7:25). They are the ones to whom holy angels are ministering (Heb 1:13-14). The Holy Spirit is also making intercession for them (Rom 8:26-27). They are the body of Christ into whom all of His “fulness” is being poured forth (Eph 1:23). What would prompt any preacher of teacher to shape his words for another kind of audience? If it is countered that we ought to seek to save the lost, it must be seen that this is the way to reach them – by preaching a doctrine that guarantees Divine favor to those who believe. We tell sinners what the Lord has done, declaring both His character and His revealed intentions. That is what the Gospel does. Even so, at all times, it is those who believe that gain the most from proper preaching and teaching.
MIGHT BE CAREFUL. And what of those who have believed in God. What is it that our doctrinal emphasis is targeted by Divine intention to do? It is to make them “careful.” Other versions read, “give attention to,” BBE “apply themselves to,” CJB “pay diligent attention to,” DARBY “can concentrate on,” GWN “keep their minds constantly occupied,” NJB “devote themselves to,” NLT “might be diligent,” TNT “may be thoughtful,” YLT and “be careful to apply themselves.” AMPLIFIED
The word “careful” accents the activity of the mind, meaning “to think, to be thoughtful,” THAYER “think seriously about,” FRIBERG “concentrate upon,” UBS and “let one’s mind dwell on.” LOUW-NIDA Everything critical to our identity with God through Christ involves our mind. This is in accord with the first and great commandment under the Law, which required that men love God with all of their mind (Matt 22:37). Now, Paul instructs Titus to teach in such a manner as to promote the proper use of the mind. The mind is a faculty with which we “serve the law of God” (Rom 7:26). In this text, there is a particular matter with which the mind is to be occupied.
TO MAINTAIN GOOD WORKS. Other versions read, “engage in good deeds,” NASB “doing what is good,” NIV “apply themselves to good deeds,” RSV “excel in good works,” DOUAY “show forth good works,” GENEVA “go forward in good works,” TNT “leading in good works,” YLT and “apply themselves to honorable occupations and to doing good.” AMPLIFIED The latter version correlates this text with verse fourteen that speaks of maintaining good works “for necessary uses” – that is, “works” that have to do with providing for our needs – i.e. jobs, or employment. While this is involved in this text, it appears to me to be more broad, taking in all manner of good works.
The word “maintain” means to “to superintend or preside over.” THAYER The idea here is that “good works” are an area of stewardship, and are to be taken seriously. It has been revealed that in Christ we are “created” in order to do “good works” that have been “ordained by God.” Maintaining these good works involves being “thoroughly equipped” NKJV to do them through spiritual culturing by means of the Word (2 Tim 3:16), It also involves cleansing ourselves of defiling influences, so that we will be “prepared unto every good work” (2 Tim 2: 21).
The appointed means through which believers will be able to maintain good works is “sound doctrine,” and the things that “become sound doctrine” (1:9; 2:1). First, there must be clear and consistent declaration of what God has done and is doing in Christ Jesus. The objective of salvation must be properly delineated, and the means through which it is realized declared. There is no point at which men can cease to stress these things, for the life of the believer depends upon the recollection and understanding of them. The fact that the life of faith is being lived out in a hostile and perishing world necessitates this stance. Second, the type of life that is mandated by God must be declared. The manner of life must match the nature of the salvation, else there can be no confirmation that one has participated in it. That is why practical considerations are referred to “things which become sound doctrine” (2:1).
GOOD AND PROFITABLE. Other versions read, “excellent and profitable for everyone,” NIV “good and of profit to men,” BBE “good of themselves and valuable,” CJB“excellent and beneficial.” NAB and “for such things are [not only] excellent and right [in themselves], but [they are] good and profitable for the people.” AMPLIFIED The phrase “unto men” speaks of the universality of the benefit. The idea is that everyone (mankind) will profit from this teaching. Although it is quite common in our day to hear specialized teaching, or an emphasis addressed to only a segment of the church, such is not found in Scripture. Foundational teaching, which is the emphasis of our text, is, by its very nature, for everyone. Furthermore, foundational is not equated with elementary or initial. There are elemental “principles” that are not our continual emphasis (Heb 6:1-3), but none of them are foundational in the sense of our text.