Book: The Way of the Word: Study Guide: Chapter 56: Titus
- Dr. Layne McDonald
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When you think of the Mediterranean, you might picture turquoise waters, sun-drenched cliffs, and olive groves. But in the first century, the island of Crete was less of a vacation destination and more of a spiritual battleground. It was a place known for its rough culture, its fierce independence, and a reputation so notoriously bad that the ancient world actually had a verb for it: kretizein, which meant "to act like a Cretan", or, more bluntly, to lie and cheat.
It was into this rugged environment that Paul sent Titus. If Timothy was Paul’s son in the faith who needed a little encouragement to be bold, Titus was Paul’s "fixer." He was the man you sent when things were messy, when leadership was lacking, and when the culture was threatening to swallow the church whole.
The Letter to Titus is one of the shortest in the New Testament, but don't let its brevity fool you. It is a dense, high-voltage manual on how to build a healthy church in a toxic culture. It is a book about order, character, and, most importantly, the relationship between what we believe and how we live. In this study, we are going to dive deep into the heart of Titus, focusing on the beautiful concept of "adorning the doctrine" and the high calling of "good works."
Setting the Stage: The Mission in Crete
To understand Titus, you have to understand the Cretans. Paul doesn't mince words in chapter one. He quotes one of their own prophets, Epimenides, who said, "Cretans are always liars, evil beasts, lazy gluttons." Paul’s response? "This testimony is true" (Titus 1:13).
This wasn't just Paul being grumpy. Crete was a crossroads of the ancient world, filled with sailors, merchants, and a melting pot of philosophies. The church there was young, disorganized, and under fire from "empty talkers and deceivers" (Titus 1:10) who were upsetting whole families for the sake of shameful gain.
The mission was clear: "This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you" (Titus 1:5). Paul knew that without solid leadership and sound doctrine, the church would never survive the pressure of its surroundings. But he also knew that sound doctrine alone wasn't enough. The doctrine had to be seen. It had to be lived out in a way that made the Gospel attractive to the very people who were "lazy gluttons and liars."
Titus Chapter 1: Ordering the House
The first step in any spiritual reformation is leadership. Paul begins by laying out the qualifications for elders (or overseers). It’s fascinating to note that Paul’s list for leaders in Crete is almost entirely about character rather than skill.
An elder must be "blameless," "the husband of one wife," and his children must be "believers and not open to the charge of debauchery or insubordination." Why? Because a leader cannot lead a family of faith if he cannot lead his own household. The church is the "household of God," and the health of the home is the blueprint for the health of the church.
In the context of Crete, where lying was a national pastime, Paul emphasizes that a leader must "hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it" (Titus 1:9). This is the dual role of the leader: to feed the sheep and to fend off the wolves.
Paul’s warning in verses 15-16 is one of the most sobering in Scripture: "To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. They profess to know God, but they deny him by their works."
This is the central tension of the book. It is possible to have the right words, the right "profession," and the right theology, while living a life that screams "I don't know Him." In Assemblies of God theology, we believe that salvation is a transformation of the heart that must manifest in a transformation of the life. If the works deny the profession, the profession is hollow.
Titus Chapter 2: The Beauty of Holiness
If chapter one is about the leaders, chapter two is about the laity. Paul breaks down the body of Christ into specific groups: older men, older women, younger women, younger men, and bondservants.
Notice the pattern: sound doctrine is not just for the pulpit; it is for the kitchen, the marketplace, and the workplace.
Older Men and Women
Older men are to be "sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness." In a culture of "lazy gluttons," these traits would have stood out like a lighthouse.
Older women are to be "reverent in behavior, not slanderers or slaves to much wine." They have a specific ministerial calling: to train the younger women. This is a powerful model of discipleship. The church is not meant to be a collection of age-segregated silos; it is meant to be a multi-generational family where wisdom flows from the seasoned to the seeking.
Younger Women and Men
The instructions for younger women focus on the home: loving their husbands and children, being self-controlled, pure, and kind. The goal? "That the word of God may not be reviled" (Titus 2:5).
To the young men, Paul gives a one-word command that covers everything: "urge the younger men to be self-controlled" (Titus 2:6). In the heat of youth, self-control is the ultimate evidence of the Spirit’s work. Titus himself is told to be a "model of good works," showing integrity and dignity in his teaching.
Adorning the Doctrine
The climax of this section comes in verses 9-10, where Paul speaks to bondservants (slaves). He tells them to be submissive, well-pleasing, and not "pilfering," but "showing all good faith."
Why? "So that in everything they may adorn the doctrine of God our Savior."
The Greek word for "adorn" is kosmeō, from which we get the word "cosmetic." It means to arrange, to beautify, or to make attractive. Think of a jeweler setting a diamond on a bed of black velvet. The velvet doesn't make the diamond more of a diamond, but it makes the diamond pop. It shows off its facets, its brilliance, and its beauty.
Our lives are the "velvet" for the Gospel. When we live with integrity, especially in difficult circumstances or under difficult bosses, we "beautify" the truth of Jesus. We make the Gospel look as good as it actually is. People may never pick up a Bible, but they are "reading" our lives every day.
The Grace That Trains
How do we live this way? Is it just through sheer willpower? Paul answers this in Titus 2:11-14, which is one of the most beautiful summaries of the Gospel in all of Scripture:
"For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age..."
This is a crucial theological point. Grace is not just a "get out of hell free" card. Grace is an instructor. Grace doesn't just forgive us; it trains us.
In our Pentecostal heritage, we emphasize the power of the Holy Spirit to sanctify the believer. This "training" of grace is a Spirit-led process where we learn to say "no" to the culture of Crete (the world) and "yes" to the kingdom of God.
We live this way because we are "waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ" (Titus 2:13). Our behavior is anchored in two appearances: the first appearance of grace at the Cross, and the second appearance of glory at the Return of Christ. We live in the "in-between" time, and our lives should reflect the reality of both.
Jesus gave Himself "to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works" (Titus 2:14). God doesn't just want a "saved" people; He wants a "zealous" people. A people who are on fire to do good, to serve, to heal, and to represent Him well.
Titus Chapter 3: Citizens of Grace
In the final chapter, Paul pivots to how we interact with the world around us. In a time when the Roman Empire could be brutal and oppressive, Paul tells the believers to "be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people" (Titus 3:1-2).
This is a tall order. How can we be "gentle" and "courteous" to people who are "liars and evil beasts"?
Paul’s answer is a dose of humility: "For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another" (Titus 3:3).
We don't look down on the "Cretans" of our day because we remember that we used to be just like them. The only difference between us and the world is the "goodness and loving kindness of God our Savior" (Titus 3:4).
The Washing of Regeneration
Paul then gives us a masterclass in soteriology (the study of salvation) in verses 5-7:
"He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior..."
Let’s break that down:
Not by works: We cannot earn this. No amount of "good works" can build a bridge to God.
According to His mercy: Salvation starts in the heart of God, not the effort of man.
The Washing of Regeneration: This is the "New Birth." It is a spiritual cleansing where the old man is washed away and a new life begins.
Renewal of the Holy Spirit: This is the ongoing work of the Spirit. He is "poured out on us richly."
As an Assemblies of God ministry, we hold fast to this truth: salvation is a work of the Spirit from start to finish. We are justified by His grace so that we might become "heirs according to the hope of eternal life" (Titus 3:7).
The Insistence on Good Works
If we are saved not by works, does that mean works don't matter? Paul anticipates this question and hits it head-on in verse 8: "The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works."
He says it again in verse 14: "And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful."
In the book of Titus, "good works" are not vague religious activities. They are practical, need-meeting actions. They are "excellent and profitable for people."
A healthy church isn't just a place that has good singing and good preaching; it’s a place that produces people who are active in their communities. They are the ones helping the poor, visiting the sick, showing integrity in business, and being the "salt and light" Jesus called us to be.
Theological Deep Dive: The Balance of Grace and Works
One of the greatest challenges in the Christian walk is keeping the "tension" between grace and works.
If we emphasize works too much, we fall into legalism, trying to earn God's love.
If we emphasize grace too much (to the exclusion of obedience), we fall into license or "greasy grace," where we live however we want because "we’re forgiven anyway."
Titus provides the perfect biblical balance.
The Root is Grace: "He saved us, not because of works..." (3:5).
The Fruit is Works: "...purify for himself a people... zealous for good works" (2:14).
Think of a fruit tree. The tree isn't a fruit tree because it produces apples; it produces apples because it is an apple tree. The life is in the root. If the root is healthy, the fruit will come. But if a tree claims to be an apple tree and never produces an apple, you have to wonder if the life is really there.
In our Pentecostal theology, we see this as the process of Sanctification. It is the work of the Holy Spirit in the believer, setting us apart from sin and conforming us to the image of Christ. It is both a "definite" act (where we are set apart at salvation) and a "progressive" journey (where we grow in holiness).
Titus 2:12 tells us that grace "trains" us. This suggests that sanctification is a school. We are students of grace. Every day, we are learning to "renounce ungodliness" and to "live self-controlled lives." This isn't a heavy burden; it’s the natural outcome of being "washed" and "renewed" by the Holy Spirit.
Practical Application: How to Adorn the Doctrine Today
How do we take this first-century letter and apply it to our 21st-century lives? How do we "adorn the doctrine" in a world that is often just as cynical and confused as ancient Crete?
In the Workplace: Adorning the doctrine means being the most reliable, honest, and hardworking person on the team. It means not "pilfering": not just stealing money, but not stealing time. It means speaking well of your boss even when they aren't around. When people see your integrity, they start to wonder about the God you serve.
In the Home: For parents, it means raising children in the "nurture and admonition of the Lord" with a spirit of kindness rather than provocation. For spouses, it means showing the "steadfast love" of Christ in the mundane details of daily life.
In the Culture: Paul told Titus to "speak evil of no one" and to "avoid quarreling." In the age of social media, this is a radical command. Adorning the doctrine means being the person who brings peace to a heated thread, who shows "perfect courtesy" to those who disagree with them, and who refuses to engage in the "foolish controversies" Paul warns about in Titus 3:9.
In the Community: We are called to "help cases of urgent need." This means our faith should have a physical footprint in our cities. Whether it’s feeding the hungry, supporting foster families, or helping a neighbor with their lawn, these "good works" make the Gospel visible.
The "Zinger" Hook: A Question of Legacy
As we close this study of Titus, we have to ask ourselves a difficult question. If someone were to judge the truth of the Gospel based only on the way you live, the way you work, and the way you treat people who can do nothing for you: what would their verdict be?
Are you beautifying the Gospel, or are you making it harder for people to believe?
The grace of God has appeared. It has saved us. It is training us. The question is: are we willing to be trained? Are we willing to let the Holy Spirit wash away our "Cretan" tendencies and replace them with a zeal for good works?
The world isn't looking for more "empty talkers." It’s looking for the "beauty of holiness" lived out in the lives of ordinary people. Let’s be a people who adorn the doctrine of God our Savior in everything we do.
Study Questions for Reflection
Paul mentions that some "profess to know God, but they deny him by their works" (1:16). In what areas of your life is there a "gap" between what you profess and how you act?
What does it mean to you personally to "adorn the doctrine of God"? How can you "beautify" the Gospel in your current job or family situation?
Titus 2:11-12 says grace "trains" us. What is one specific thing grace has been training you to "renounce" lately?
Why is it important that Paul reminds Titus of our own past foolishness (3:3) before telling him to be gentle with the world?
How does the "blessed hope" of Christ’s return change the way you view your daily responsibilities?
A Prayer for the Student
Heavenly Father, we thank You for the washing of regeneration and the renewal of the Holy Spirit. We thank You that we are saved by Your mercy and not by our own works. But Lord, we ask that You would ignite in us a zeal for good works. Help us to adorn Your doctrine in every area of our lives. When we go to work, when we talk to our neighbors, and when we serve our families, may people see the beauty of Jesus in us. Train us by Your grace to live self-controlled, upright, and godly lives in this present age. May Your name be glorified through our conduct. In Jesus' name, Amen.
About the Author: Layne McDonald, Ph.D.
Dr. Layne McDonald is a dedicated author, minister, and scholar committed to helping believers deepen their understanding of Scripture and live out their faith with integrity and purpose. With a background in theological studies and leadership development, Dr. McDonald specializes in creating resources that bridge the gap between complex biblical truths and practical daily application. His work is rooted in a deep love for the Word of God and a desire to see the Church empowered by the Holy Spirit to transform culture. Through his books, Bible studies, and mentoring, he continues to guide readers toward a more vibrant, Christ-centered life.
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