Lessons #75 and 76
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual exposition not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GWT = God’s Word Translation, ISV = International Standard Version, +
+ NAB=New English Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+ 3. Notes have not been edited for grammatical errors. +
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Necessity of doctrine in good works (Titus 3:8)
This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good.
This verse is the first in a series of four concluding instructions of Apostle Paul to Titus given in Titus 3:8-14. The message of this verse is that sound teaching of biblical doctrines of the Christian faith is necessary for doing good works that benefit everyone. This message is an important one in the days we live in that it gets to the heart of lack of knowledge of Christian doctrines among believers today. There is an appalling attitude among Christians today towards doctrine. Many Christians have the attitude that they do not want to be bored with doctrines but that all they want is simply to give them the applications. In effect, they say, do not teach doctrines to us but simply get to the application. We are not interested in all the details in doctrine; so, focus our attention on application. We live in a time of exploding information so that if we want some doctrine, we could get it on the internet. Sadly, even some Christians who attend Bible teaching local churches have the same attitude in that once their pastor begin to teach doctrine, they lose interest and cease to concentrate because they say it is too dry or it is too hard to understand. Christians who are not interested in the teaching of doctrine are indeed ignorant of several facts concerning doctrine.
A Christian who is not interested in doctrine does not know that believers have their greatest impact when teaching of doctrine and so of the word of God flourishes. This truth has been illustrated severally in the history of God’s dealing with His people. In the OT times, teaching of doctrine is equivalent to the teaching of the law. When the law was taught to Israel, it had impact on the people. A good illustration of this fact was during the reign of the good king of Judah, Jehoshaphat. He encouraged the teaching of doctrine as contained in the law and the impact was great not only on his people but on those outside Judah, as recorded in 2 Chronicles 17:7–10:
7 In the third year of his reign he sent his officials Ben-Hail, Obadiah, Zechariah, Nethanel and Micaiah to teach in the towns of Judah. 8 With them were certain Levites—Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah and Tob-Adonijah—and the priests Elishama and Jehoram. 9 They taught throughout Judah, taking with them the Book of the Law of the LORD; they went around to all the towns of Judah and taught the people. 10 The fear of the LORD fell on all the kingdoms of the lands surrounding Judah, so that they did not make war with Jehoshaphat.
You notice that it is because of the teaching of the word of God and its impact that the fear of the Lord fell on the king’s neighbors so that they did not attack him. Hence, the teaching of doctrine, so to say, had impact not only on those in Judah but outside. That should tell us that doctrine or teaching of the word of God has impact on people. When we come to the NT times, we know that the early church had great impact in Jerusalem and beyond. Part of the reason for their impact is the teaching of the apostolic doctrines for we are informed of the devotion of the early church to these in Acts 2:42:
They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.
Apostles’ teaching refers to apostolic doctrines since the Greek word (didachē) that means “teaching” also means “doctrine.” The fact is that the early church was devoted to apostolic doctrines. Thus, it is not surprising that the early church had great impact in their world. The truth is that the church has its greatest impact when there is teaching of doctrines and has least impact when it is not taught. From the history of the church, we know that from about the fourth century of the Common Era to about the Middle ages there was very little doctrine taught and consequently the church had little impact. Following the time of reformation, there was great teaching of doctrine so that the church had impact in Europe. This was also the case in the nineteenth century in this United States when there was great teaching of doctrine. If you read the sermons preached in those periods, they are full of doctrines. The pastors then did not give the shallow kind of sermons that we have today where there is little doctrine taught but theirs were full of doctrines and were not short as most of the sermons preached today that lasts less than an hour. For sure, there are many today whose sermons are concerned with moralizing than with doctrine. Those who ignore doctrine and focus on moralizing of believers are no different from those of the world religions that focus on the morality of their people. The teaching of Christianity is different in that moralizing follows teaching of doctrine for it to be impactful.
Another fact a Christian who is not interested in doctrine does not know is that without sound doctrine believer’s application is not that strong. In fact, such a believer is like the one who builds a house on a sandy soil instead of on rock as the Lord Jesus described in His parable of the Wise and Foolish builders in Luke 6:46–49:
46 “Why do you call me, ‘Lord, Lord,’ and do not do what I say? 47 I will show you what he is like who comes to me and hears my words and puts them into practice. 48 He is like a man building a house, who dug down deep and laid the foundation on rock. When a flood came, the torrent struck that house but could not shake it, because it was well built. 49 But the one who hears my words and does not put them into practice is like a man who built a house on the ground without a foundation. The moment the torrent struck that house, it collapsed and its destruction was complete.”
Our concern in this parable, as it applies to our message, is the importance of being able to withstand pressure amid the storms of this life. If a Christian’s living is not grounded in doctrine, then when there is challenge to the individual’s application of the word of God then the person will give up. For example, a believer could find it difficult to continue to be forgiving to those that harm the individual if the person is not firmly grounded on the Christian doctrine of forgiveness. Thus, if a believer should be grounded in the application of doctrine then the person should first be grounded in doctrine.
Another fact a Christian who is not interested in doctrine does not know is that it is generally the pattern in the Scripture to present doctrines before applications. In effect, applications are based on doctrines taught. Let me illustrate this truth from the Scripture beginning with the OT Scriptures. Doctrinal application given to Israel is based on doctrine. A good example of this fact is found in Deuteronomy 7:6–11:
6 For you are a people holy to the LORD your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession. 7 The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. 8 But it was because the LORD loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt. 9 Know therefore that the LORD your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commands. 10 But those who hate him he will repay to their face by destruction; he will not be slow to repay to their face those who hate him. 11 Therefore, take care to follow the commands, decrees and laws I give you today.
The requirement for Israel to be careful to follow the laws of God given in verse 11 relates to the doctrines previously taught in the passage. The first doctrine taught in this passage to Israel is their unique relationship to the Lord. Israel is a devoted people to God. He has separated them from all the other nations to be His unique people in a unique relationship with Him. The second doctrine in the passage is election. The Israelites are God’s chosen people. Their election was not based on anything they did but according to God’s love and in keeping with His promise to their forefathers. The third doctrine concerns God’s character of faithfulness and justice. Based on these doctrines, the Lord expected Israel to be faithful to Him by doing what He has commanded them. You see, if Israel understood the doctrines we have identified, then it would not be difficult for them to strive to be faithful to the Lord by keeping the terms of His covenant relationship with them. Hence, we have the case of doctrines before application. This pattern is more pronounced in the NT epistles since we have God’s fuller revelation in the NT epistles. Thus, Apostle Paul advocates holy living to the Colossians because of doctrines communicated to them. Consider the command that is concerned with being heavenly minded, as recorded in Colossians 3:1–3:
1 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. 2 Set your minds on things above, not on earthly things. 3 For you died, and your life is now hidden with Christ in God.
The doctrine that the apostle first states is that of believer’s union with Christ as conveyed in the clause you have been raised with Christ. He taught believers that they have shared in the life of the resurrected Christ. Granting, that this doctrine is something that the human mind cannot truly comprehend but must be accepted in faith; nonetheless, it is a doctrine that has to be taught and accepted so that the apostle will state the application that is derived from acceptance of this doctrine. A believer who understands and accepts this doctrine is aware that Jesus Christ is in heaven. Therefore, if that person is in Christ and Christ is in heaven, the implication is that the believer is positionally in heaven although still on this planet. This being the case, the apostle could then apply this truth by requiring believers to be heavenly minded in the command set your hearts on things above, where Christ is seated at the right hand of God. The command is for believers to keep desiring and seeking things associated with heaven. A believer who wants nothing, but application would not understand the application of seeking things that are in heaven without understanding that such an individual is already positionally in heaven because of being in Christ. It is when the believer understands the doctrine of being already in heaven positionally that it makes great sense to be concerned with heavenly matters. If you understand that you are a citizen of heaven then it will make sense to tell you to seek things that are associated with heaven. Without this doctrine, you will not fully devote yourself to the command issued with respect to heavenly things and to avoid being worldly minded. In effect, you will be in a better position to be heavenly minded when you understand that your citizenship is in heaven and that because of your position in Christ who is in heaven you are already in heaven positionally.
Take another example of this pattern of doctrine before application as given by the Holy Spirit through Apostle Peter. The apostle commands us believers to rid themselves of the vices associated with our sinful human nature in 1 Peter 2:1:
Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind.
The command of this passage is for believers to put aside anything that would contaminate their souls. This command is an application of two doctrines that the apostle had taught that deal with purification and regeneration of believers stated in 1 Peter 1:22–23:
22 Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart. 23 For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.
It will not make sense to instruct someone to ensure that the individual does not get involved in anything that will contaminate the soul unless the person understands that the soul has already been purified and the person has also been regenerated. Thus, the apostle stated the doctrine upon which application is based.
Still, take another example. The Holy Spirit through Apostle John wants us to love in a practical way. In other words, our love should never be only a matter of words but of action. This requirement is based on the doctrine of God’s love that is demonstrated, as we read in 1 John 3:16–17:
16 This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers. 17 If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him?
The apostle puts out doctrine of love of God that indicates love is one that is demonstrable and sacrificial. In effect, love can only be understood by referring to the cross of Christ where He sacrificed Himself for us, showing us, what love is like. Thus, the doctrine of love is best understood by comprehending God’s own love that is displayed on the cross as Christ offered Himself for us. If we understand this doctrine, then it makes sense to require us to show our love in action to those who claim to love. In any event, the examples we have cited are sufficient to establish the fact that it is generally the pattern in the Scripture to present doctrines before applications. Thus, if you are a believer you should never have the mindset that doctrine is not important or that it is hard to comprehend. If it is difficult for you to comprehend doctrine, then ask the Lord to enable you to understand it. We are saying that you should focus on doctrine with the same intensity and concentration as you do with application because doctrine is important in application.
In any case, as we have stated, the message of Titus 3:8 that we want to convey to you is that sound teaching of biblical doctrines of the Christian faith is necessary for doing good works that benefit everyone. Before we consider the details of the message of the passage, we should consider a declaration of Apostle Paul that is concerned with the seriousness of the word of God or its reliability. It is this seriousness regarding the word of God or its reliability that the apostle wrote in the first sentence of Titus 3:8 This is a trustworthy saying. The Greek literally reads Faithful the word.
The formula This is a trustworthy saying or Faithful the word is one that appears only in the pastoral epistles of Apostle Paul and nowhere else in the NT. He used it a total of five times in his epistle. A first usage of the formula is when the apostle contemplated on God’s grace in saving him despite his persecution of the church. He was excited that Jesus Christ died for his sins so that he could not help but declare in very strong terms that it is a trustworthy fact that Jesus Christ came into this world and died for our sins, as we read in 1 Timothy 1:15:
Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners — of whom I am the worst.
A second time the apostle used this formula was regarding the qualifications of the spiritual leadership of a congregation. The apostle realized that it is an exciting thing for anyone to desire to be a spiritual leader but at the same time he was sure that such desires must be checked against God’s word, which is always trustworthy, so he says that the criteria he stated for evaluating candidates for spiritual leadership in a local church are trustworthy as he stated in in 1 Timothy 3:1:
Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task.
A third usage of this formula we are considering is regarding the assertion of the fact that Jesus Christ is our Savior and that our full trust is in Him. These facts the apostle asserted are trustworthy, so he used the formula under consideration in 1 Timothy 4:9-10:
9 This is a trustworthy saying that deserves full acceptance 10(and for this we labor and strive), that we have put our hope in the living God, who is the Savior of all men, and especially of those who believe.
A fourth usage of the formula under consideration is to declare how reliable is his teaching about what we enjoy because of our relationship with Christ in 2 Timothy 2:11–13:
11 Here is a trustworthy saying: If we died with him, we will also live with him; 12 if we endure, we will also reign with him. If we disown him, he will also disown us; 13 if we are faithless, he will remain faithful, for he cannot disown himself.
One thing that is clear in the usages so far is that the apostle is concerned with what he wrote being reliable or trustworthy. That aside, the final usage of the formula is in the passage of Titus 3:8 that we are considering.
There is the problem of whether the formula This is a trustworthy saying or Faithful the word refers to what preceded or what follows or to both what precedes and what follows. The context of the apostle having taught on several facts concerning our salvation, suggests that the formula here is used to refer to what the apostle wrote previously instead of what follows although we cannot rule out the fact that it could refer to what follows in which case the formula is used as an intermediate statement that applies to what preceded and what follows. Nonetheless, we contend that although the formula could apply to what follows but it is used primarily for what preceded as that makes more sense than what follows since the apostle had taught more doctrinal truths in what preceded than what follows. Furthermore, the application the apostle gave in what follows makes more sense if it is based on the doctrines that have already be taught by the apostle. Hence, we are certain that the formula refers to the doctrines the apostle had already taught in this epistle, specifically, the doctrine of salvation in Titus 3:4-7 despite that some interpreters are of the opinion that the apostle was referring specifically to Titus 3:5-7.
In any case, our concern is to understand what the apostle meant in our passage when he used the formula This is a trustworthy saying or Faithful the word. We do this by considering the two key words used in the Greek text. The first key word “trustworthy” of the NIV is translated from a Greek word (pistos) that may mean “faithful, dependable, trustworthy.” It is in the sense of “faithful” that the apostle used the word to encourage believers that God will keep an eye on the temptations or trials that come to them, as we read in 1 Corinthians 10:13:
No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.
It is in the sense of “dependable, trustworthy” that the apostle used it to describe the attitude towards the word of God of the one to be appointed a spiritual leader in Titus 1:9:
He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.
In our passage of Titus 3:8, it is in the sense of “dependability or trustworthiness” that it is used.
The word “saying” of the NIV of Titus 3:8 is translated from a Greek word (logos) that literally means “word” but it has several other meanings. It may mean “the Logos” as a title for the Lord Jesus Christ, as in John 1:1:
In the beginning was the Word, and the Word was with God, and the Word was God.
The word may mean “word” in the sense of what one communicates or says as in the instruction of Colossians 3:17:
And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
The word may mean “command” when it relates to God, as in Galatians 5:14:
The entire law is summed up in a single command: “Love your neighbor as yourself.”
The phrase a single command is literally one word. The word may mean “teaching, message, instruction” as it is used by the apostle to refer to false teachers in 2 Timothy 2:17:
Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus,
The phrase their teaching is literally their word. The word may refer to part of the Scripture and so means “saying”, as in 1 Corinthians 15:54:
When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: “Death has been swallowed up in victory.”
The sentence the saying that is written is more literally the word that has been written. The word may mean “reason” for something, as in 1 Peter 3:15:
But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect,
The clause the reason for the hope that you have may be translated an accounting concerning the hope that is in you since a meaning of our Greek word is “accounting.” Of all the various usages of the Greek word, it is the meaning of “teaching” that best fits our context since there is no indication that the apostle was quoting any specific passage. This being the case when the apostle used the formula in our passage This is a trustworthy saying or Faithful the word, he meant to saying that the teaching or doctrines he has put forth are trustworthy or dependable. This we can understand since they are from God.
We are certain the apostle is concerned specifically with the doctrine of salvation he had espoused in the epistle as that which is trustworthy because of the expected result of what Titus, and so all pastors, should do that is given in the clause of Titus 3:8 of the NIV And I want you to stress these things. Literally, the Greek reads and concerning these I wish you to insist. We will base our interpretation primarily on the literal translation because although the translation of the NIV is quite good, but it leaves out a preposition in the Greek that we have translated “concerning” in the literal translation. Anyway, it is our assertion that this clause states what should result from understanding that the teaching of the word of God the apostle has given, specifically, about salvation, is reliable. This, we derive from the literal conjunction and that begins the clause. The conjunction “and” is translated from a Greek conjunction (kai) that is often translated “and” in our English versions where it is used as a marker that joins two clauses that are often considered of equal rank or function or to join two nouns. However, the conjunction has other usages in the Greek. For example, it can be used as a marker of explanation in that it is used before a second clause to explain what is stated in a preceding clause in which case it is translated “that is, namely, and so.” Another usage is as a marker of result that introduces what results from what precedes it so that it may be translated in the English as “and so, and then.” In our passage, it is as a marker of result that it is used as that is the most logical usage in our passage. The apostle was certainly excited about the doctrine of salvation he espoused in the epistle that having stated how trustworthy the doctrine of salvation is, the natural thing for him to say is that as a result of this fact he expects Titus, and so all pastors, to do what he states in the clause. In other words, we are arguing that it is more logical to say because the teaching of the apostle had given is trustworthy and so Titus should do what the apostle stressed in the clause than merely to say that the apostle is stating what Titus should do along the other things he had appointed him to do. Hence, we should understand the clause And I want you to stress these things or literally and concerning these I wish you to insist to be concerned with stating what results from the formula This is a trustworthy saying or Faithful the word.
The apostle wants Titus, and so all pastors, to focus on the doctrine of salvation since he wrote the literal phrase concerning these or these things of the NIV. What is the apostle referring in the use of the pronoun these? Some consider it as a reference to what the apostle has so far taught in this epistle beginning in verse 1 of the second chapter while others interpret it as a reference to what the apostle states following Titus 3:8. These are possible but unlikely. Firstly, because the moral instructions the apostle had given so far in the epistle are based on the doctrine of the grace of God in salvation. In other words, the apostle had indicated that the moral instructions he had given are based on grace of God in salvation as he stated in Titus 2:11–12:
11 For the grace of God that brings salvation has appeared to all men. 12 It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age,
Secondly, because of the reason the apostle gives for good works he expected Titus to do that we will get to at the proper time. Thus, the pronoun these or these things of the NIV refers to the doctrine of salvation that the apostle taught in the preceding section. This is because the Greek demonstrative pronoun (houtos) that is translated these things in the NIV means “this” that is used to describe an entity that is near in a discourse. The nearest thing to the clause we are considering is the doctrine of salvation the apostle introduced in Titus 3:4. This interpretation raises the question as to the reason the apostle would not have used the word “this” instead of the plural “these” that he used in the clause. There is a simple explanation for it. You see, the apostle introduced the doctrine of salvation in verse 4 but he proceeded to elaborate on it in verses 5 to 7. His elaboration of the doctrine of salvation in verses 5 through 7 demands the apostle to use the plural “these” instead of the singular “this.”
The pronoun “these” then refers to the several facts the apostle stated concerning salvation. Let me refresh your mind regarding the facts the apostle stated about salvation since they are what he meant in the demonstrative pronoun these of the sentence of Titus 3:8 I want you to stress these things. The first fact we considered is that salvation happened with the appearing of goodness of God our Savior that we indicated is concerned with incarnation and the consequent work of Christ on the cross when He paid for our sins. The second fact is that salvation is because of God’s mercy and not our good works. The third fact about salvation Apostle Paul states is that it involves rebirth that leads to renewal by the Holy Spirit. The fourth fact is that our salvation involves the gift of the Holy Spirit such that the Holy Spirit indwells the believer and the believer benefits from His presence. A fifth fact about our salvation is that it results in being put right with God, resulting in being in good standing or relationship with Him. A sixth fact about our salvation is that it involves possession of eternal life.
The six facts we have mentioned regarding our salvation are trustworthy that the Holy Spirit through Apostle Paul conveys to Titus, and so all pastors, of the importance of teaching them with confidence and certainty. A pastor must have the conviction of the certainty of the facts we have summarized regarding salvation if he must teach them. It is therefore not surprising that the apostle stated unequivocally that the word of God is trustworthy in the formula This is a trustworthy saying or Faithful the word. We are saying that a pastor should be able to stake his life on the doctrine of salvation that we have given if he has confidence in it. The apostle did not waver in the doctrine of salvation the way he presented in our passage. He was willing to stake his life on it as he battled those who wanted to dilute the doctrine of salvation as to imply it is based on human goodness. The same thing was true of the Reformer Martin Luther. He was willing to stake his life on the doctrine of salvation as we have presented that he defied the Roman Catholic hierarchy to post his 95 Theses. The point is that a pastor or any teacher of the word of God should have confidence in the facts of salvation message that the apostle had given in the third chapter of Titus.
Teaching truth of God’s word with confidence is what should characterize pastors and all those who teach God’s word especially regarding salvation. This is because of the declaration of Apostle Paul in the clause of Titus 3:8 And I want you to stress these things. The apostle expressed his desire to see the doctrine of salvation he has given in the passage to be taught confidently by Titus, and so all pastors, as indicated first by his use of the statement I want. The word “want” is translated from a Greek word (boulomai) that may mean “to plan, to intend, to will” as Apostle Paul used it to describe his intent to visit the Corinthians, as stated in 2 Corinthians 1:15:
Because I was confident of this, I planned to visit you first so that you might benefit twice.
The word may mean “to desire, to want” as in the desire of the Holy Spirit expressed through the apostle regarding intercessory prayer in 1 Timothy 2:8:
I want men everywhere to lift up holy hands in prayer, without anger or disputing.
It is in the sense of desire to have something happen that the apostle used it in our passage of Titus 3:8. The concept of confidence in teaching the doctrine of salvation as the apostle presented it is expressed in the verbal phrase in the NIV of Titus 3:8 to stress these things. The word “stress” of the NIV is translated from a Greek word (diabebaioomai) that means to state something with confidence and certainty and so means “to speak confidently, to insist on with assurance, to stress.” It is a word that is used only twice in the Greek NT, both by Apostle Paul in the context of teaching. Thus, the apostle used it to describe the false confidence of false teachers in 1 Timothy 1:7:
They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.
However, in our passage of Titus 3:8, the apostle used it to describe the true confidence and certainty Titus, and so all pastors, should exhibit as they teach the doctrine of salvation that the apostle presented in the third chapter of Titus.
Doctrine of salvation should be properly taught because of its importance in relationship to good works. Proper understanding of the doctrine of salvation should lead to good works as the Holy Spirit states through Apostle Paul in the next clause of Titus 3:8 so that those who have trusted in God may be careful to devote themselves to doing what is good. The clause may be understood either as stating purpose or result because the Greek conjunction (hina) the apostle used to introduce it may be used in different ways. It could be considered a marker of purpose with the translation “in order that” or as a marker of result leading to the translation “so that, as a result” or even as marker of explanation in which case it is translated “that is, namely.” In many cases, purpose and result cannot be clearly differentiated, and hence our Greek conjunction is used for the result that follows according to the purpose of the subject or that of God. This may well be the case in our passage. The implication is that our clause is concerned with that which should result from proper understanding of the doctrine of salvation which also includes God’s purpose in salvation of believers with respect to life on this planet.
It is important to be clear that the resultant good works that is expected here is from those who are believers in the Lord Jesus Christ. This is because the clause those who have trusted in God of the NIV could be misunderstood to mean anyone who has believed or trusted in God. This is because there are many who claim to believe in God but are not saved because they have not believed in the Lord Jesus Christ for their salvation. So, a clear teaching of the doctrine of salvation is important before any reference to good works. It is a good understanding of doctrine of salvation that leads to good works. In effect, the message of Titus 3:8 which is that sound teaching of biblical doctrines of the Christian faith is necessary for doing good works that benefit everyone is derived from our clause so that those who have trusted in God may be careful to devote themselves to doing what is good.
Understanding of the facts regarding salvation should help believers to properly focus regarding good works. It is this truth that is conveyed in the verbal phrase may be careful to devote themselves to doing what is good or literally should be careful to engage in good works. The apostle in our verbal phrase requires believers to be thoughtful about their salvation as it relates to good works. You see, the expression “be careful” is translated from a Greek verb (phrontizō) that appears only here in the Greek NT; it means to give sustained thought to something hence “to think of, be intent on, be careful/concerned about.” The word implies that a believer should ponder carefully the doctrine of salvation as the apostle has explained it so that it will enable the person to focus properly on good works. This will involve a believer understanding that the purpose of good works is not for salvation. In effect, when a believer reflects on the doctrine of salvation, that individual knows that it is not something that is achieved through good works so when the person thinks of good works that individual would do so with the proper perspective that there is a purpose for good works in God’s plan that certainly does not lead to salvation. The person understands that salvation demands good works, but good works do not lead to salvation. Furthermore, proper reflection on the doctrine of salvation helps the believer to understand that being in good standing with God should spur the person to function like God does, which is, to do good. It is not only that the believer understands this, but the individual is also aware that because salvation implies the indwelling and empowerment of the Holy Spirit that the individual can do the good that God approves.
In any case, when believers understand the doctrine of salvation, they should be those in the forefront of doing good works, striving to do good works. We are saying that unbelievers should never surpass us who are believers in doing good works. It is this fact that is conveyed in the verbal phrase to devote themselves to doing what is good or literally to engage in good works. The word “devote” of the NIV is translated from a Greek word (proistēmi) that may mean to exercise a position of leadership hence “to direct, rule, guide”, as it is used of elders in 1 Timothy 5:17:
The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.
The word may mean “to show concern for, to care for, to give aid.” A related Greek word (proistamai) means “to strive, to devote oneself to.” It is this meaning of related word that is used by the translators of the NIV in our passage. That notwithstanding, it is the apostle’s intention to convey that believers because of understanding of the doctrine of salvation should be ahead of others in the matter of showing concern and giving help to others. The help we render to others concern good works since the expression doing what is good of the NIV is translated from a Greek phrase that literally means “good works.”
The apostle did not go into any details about good works understandably so because good works are broad and involve many kinds of activities that are designed to help others. Instead, he says something about good works that helps to put them in proper perspective. It is that good works are beneficial not to God but to our fellow human being. It is this fact that is conveyed in the last sentence of Titus 3:8 These things are excellent and profitable for everyone. The phrase these things of the NIV refers to “good works” used in our literal translation. The apostle appraised good works as being praiseworthy or excellent in the word of the NIV. The word “excellent” of the NIV is translated from a Greek word (kalos) that may mean “good, useful” and when used of moral quality may mean “noble, praiseworthy.” Here it is in the sense of “praiseworthy” that is probably meant by the apostle. That aside, good works are praiseworthy because they are beneficial to humans. This fact is important to again remind believers that good works do not lead to salvation. They are those things that benefit humans. The truth is that our good deeds do not affect God as the Scripture asserts severally. Take for example, Job 22:2:
“Can a man be of benefit to God? Can even a wise man benefit him?
It is not only that the good humans do does not benefit God but so also is our morality, as stated in Job 35:7:
If you are righteous, what do you give to him, or what does he receive from your hand?
In any event, as we end our study, let me refresh your mind of the central message we have expounded, it is: Sound teaching of biblical doctrines of the Christian faith is necessary for doing good works that benefit everyone.
10/27/17