The Teaching Task of Trustworthy Elders – Titus 1:5–9 (Part Three)

PRAY & INTRO: All learning is of little value unless it leads us to wisdom, which is the skill of applied knowledge.

Teaching, therefore, can and should be more than just imparting information. It makes great effort for said knowledge to be practically applied so that a person is growing in the skill of exercising what they are coming to know. Spiritual instruction does indeed provide true knowledge (a necessary right view of God and self). But it doesn’t stop there; it pursues further to move the heart (impact our affections & attitudes) and to impart skill to the hands (how to live in light of the gospel, how to walk as Jesus walked).

This emphasis on skill as well as knowledge is helpful to understand the goal of teaching as it is presented in Scripture, and is particularly pertinent to the emphasis in this letter from Paul to Titus for the churches in Crete.

How did we get to this context of elders in the church being competent in and being responsible to teach? At v. 5 we launched into…

Paul’s Instruction to Titus (v. 5)

Specifically, that he…

Finish the task of setting these younger church plants on more solid foundation.

And to do so by…

Establish a (mutually accountable) plurality of godly elders.

… in each community of believers.

What kind of servant leaders are to be entrusted with this responsibility (eldership)?

Character Traits & Teaching Task of Trustworthy Elders (vv. 6-9)

His Character/Reputation Must Be Above Reproach (Blameless)

First of all he must be above reproach in his home life:

-To be considered for eldership, a man must be a faithful husband, who teaches his children to be faithful in self-control and submission. (v. 6)

Furthermore,

-As a steward in God’s church, an overseer (elder) must be above reproach in modeling godly attitudes and behaviors. (vv. 7-8)

So in v. 7 Paul lists examples of VICES that must NOT characterize him, and in v. 8 VIRTUES that MUST characterize him. Even while elders/pastors/overseers should be leading examples of these qualities as the pattern of their daily living, these characteristics of Christlikeness are what we should all strive for, to be sure.

Now in this instruction to Titus concerning the appointment of trustworthy elders, Paul sets off a final qualification (or requirement) last, in order to emphasize it, especially in the context of a need for sound teaching in the churches in Crete.

Titus 1:9 ESV

⁹ He 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.

As we said at the outset of our study in this letter by way of overview, these churches are evidently plagued on the one hand by the peril of Cretan culture just being blended with this new-found Christianity (a form of syncretism threatening the true gospel), and on the other hand Judaizers offering a wrong remedy, attempting to bring people under the ceremonial aspects of the Mosaic law (threatening the gospel with legalism).

So the final statement acts as both a qualification and a summary of their primary responsibility as elders: teaching.

The qualified elder must cling to the gospel, enabling him to exhort with sound doctrine and refute any contradiction of it. (v. 9)

As we look closely at this verse, let’s make an effort to answer several key questions to be sure that we soak in the importance of what Paul is saying. And we’ll also make efforts to apply some of the principles more broadly to those of us not serving as elders in the church. - First,

Why is the ability to teach a critical qualification?

From a similar list of qualifications for an elder/overseer in Paul’s pastoral instructions to Timothy, “skillful in teaching” (or “able to teach,” 1 Tim 3:2) is the one characteristic that provides a distinction from the character qualifications for deacons (1 Tim 3:8-13). So it seems clear that teaching is especially the distinguishing mark of pastors/elders/overseers in the church.

In Titus this qualification for elders is even more pronounced as the primary responsibility of under-shepherds. Teaching is not the only duty of eldership, but it is central, foundational; it is a kind of fountainhead from which all other shepherding flows. - To guide, to guard, to feed… all teaching… even setting an example, and praying for Christ’s work in the members of his flock… all closely intertwined with this teaching responsibility.

It is a rich blessing that Christ gifts the church with men he makes to be teachers of his truth (See Eph 4:11-12).

But what does Paul emphasize to Titus will make them effective in this essential ministry?

What must mark the one who is to be effective in teaching?

He must be one who clings to the truth of the gospel of Jesus Christ, as the central answer to his greatest need and the greatest need of those around him.

Here (in Titus) we not only have the similar concept of being able to teach (so that he may be able), but a more specific emphasis on that which makes him able, what makes him effective. And that is holding firmly to the trustworthy apostolic teaching, in order to both exhort with healthy doctrine and to refute those speaking against it.

I want to be clear here as to why I insist that this is the gospel of God through Jesus Christ that Paul is referencing. “The faithful word, the trustworthy message as taught” is the apostolic teaching (in v. 3 Paul calls it “the preaching with which I have been entrusted by the command of God our Savior). The trustworthy teaching of the apostles is none other than the gospel of Jesus Christ.

We cling to Jesus; he is the object of our faith. Having confirmed that the object of this firm grip is the apostolic teaching received, the gospel of Jesus, even Jesus himself, what mental picture does Paul provide when he says that “he must hold firm”? Paul’s use of clinging tightly is meant to convey the idea of unwavering adherence, of total devotion, of giving oneself entirely to something.

To be sure, the mature believer is one who comes to understand that it is in fact God who holds him fast; his eternal spiritual security is based not on the firmness of his own grip but on God’s, who by grace makes us his children and keeps us. But the believer’s assurance of that fact is reinforced by his total devotion to admiring and adoring Christ, in giving himself entirely to becoming like Jesus, in unwavering adherence to knowing Christ and making him known.

I hope you can see that this foundational posture applies to all of us and not just to our servant leaders. Ask yourself, how do you handle the gospel (with your heart and mind and life)? Are you holding it loosely as if it is not the central truth in all the universe and the greatest treasure for each human life and eternity?

Do you adhere unwaveringly to Jesus, knowing that God’s gospel of grace is the central truth for your own life and the central message to proclaim to others? Do you keep coming back to it to adore God for his mercy and grace, his holiness and justice, his perfect plan to do for us what we cannot do? Do you keep coming back to the gospel to see that in it you now have direct access to a personal relationship with God, in which you can draw near to him and speak to him as a Father who dearly loves you, in which you can learn of his character and his ways in order to be like him, knowing that he is in fact your greatest treasure and highest aim?

Especially if you are not new to the Christian life, if you are not new to reading and hearing God’s truth, if you are growing up in a devout Christian home… Do not lose sight of this treasure; do not let this love grow cold. Come back to God’s good news in Jesus Christ and look closely at the multifaceted beauty and awesomeness of God made known in his gospel.

Here in Titus 1:9 Paul’s point is that the faithful servant leader in Christ’s church is one of whom we can say it is plainly evident that he clings to the grace and truth of the gospel and applies it to his daily living and the priorities for his life. And it is that posture, that dependency on Christ and submission to Christ, which will lead to being effective in ministry to others.

In what two key ways does this teaching assignment play out?

The man who would be a qualified servant leader in Christ’s church must hold firmly to the gospel in order to be able to exhort with sound doctrine and rebuke false representations of it.

Parakaleo is more than simply to instruct; it has the force of exhorting, imploring, urging. It is to earnestly encourage a response or action, which has a positive intent of either comforting or challenging. (The Paraclete, a noun form of this word, is also what Jesus calls the Holy Spirit in Jn 14-16, whom he would send to be with and in his people to as helper & comforter, advocate & counselor, teacher & guide.)

As we said at the outset, the kind of teaching we are after in exhortation is never merely informational; its aim is to move us, to transform us. Its goal is the renewal of mind that leads to right affections of the heart and right actions in our thoughts, and words, and deeds.

Exhortation is the positive side of this two-fold teaching task. The other side is loving rebuke that has repentance and restoration as its goal. (We know that such is its aim not only from other Scriptures, but right here in v. 13 Paul says to Titus, and by extension to the elders he is appointing, that they rebuke false teachers “sharply, that they may be sound in faith.” The purpose is to tear down falsehood in order to rebuild a healthy posture and behavior with relationship to God.

This word for rebuke means to expose, shining a light on what is wrong, and so to reprove, to admonish strongly in order to convince them by means of warning. It is in fact the same word from our lesson last week in John 16, where in v. 8 Jesus says that the Holy Spirit works to convict (to expose, to rebuke) the world concerning its wrong view of sin, and righteousness and judgment.

I can assure you that I am not smart enough or organized enough to have planned that in terms of aligning these two different series that we are running simultaneously. But such consistency and tightly woven connection in God’s word is exactly what we should expect from a book that is breathed out by God, whose author is God and whose subject is God’s self-revelation and salvation in Jesus.

Just so, what is it that Paul says the pastor-teacher is trying to exhort with and to refute false presentations of? Sound doctrine…

What is sound doctrine, and what makes it “healthy”?

Sound doctrine is here a reference to the content of what is used to exhort… or conversely what is essential to protect. It is more literally “healthy teaching,” but we translate it this way, as sound doctrine, to distinguish this content from the activity of teaching itself. 

It is important to note that Paul uses this terminology to explicitly contrast “sound doctrine” with teaching that is unhealthy. Unhealthy teaching is (principally?) that which misrepresents the gospel by either trying to take away from it or adding to it. [Read Titus 1:10-11, and 13-14 at “For this reason…”]

Unhealthy teaching misrepresents God’s self-revelation and his plan as it is centered in Jesus Christ. Notice how parallel these concepts are in Paul’s pastoral letters to Timothy:

1 Timothy 6:3–4a (ESV)

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing.

I want you to notice that teaching is unhealthy if it does not rightly align with what Jesus taught, which is God’s self-revelation in Jesus. Teaching is ALSO unhealthy if it is not further aimed at the resulting “godliness” that comes from knowing Christ. (See Titus 1:16)

By contrast, healthy doctrine must be the opposite in both of these ways: Healthy teaching would be that which represents God and his self-revelation rightly, and therefore rightly understands his authority and expectation of us, his creatures. Sound doctrine is teaching that is consistent with a Christ-centered interpretation of Scripture that leads to faith and obedience. [repeat]

And how do we know that sound doctrine is centered in Christ and arises from God’s self-revelation in Scripture? Because Paul has already here been explicit about apostolic teaching that Jesus the culmination of OT Scripture and the explicit content of NT Scripture. Thus he will tell Timothy:

2 Timothy 3:16–17 ESV

¹⁶ All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷ that the man of God may be complete, equipped for every good work.

So we are not wrong to describe sound doctrine as “The body of teachings of the Christian faith concerning its central beliefs. Doctrine is grounded in Scripture and aims to maintain the integrity of Christianity by distinguishing it from non-Christian beliefs.” (Logos Bible software) HOWEVER, doctrine is not sound, not healthy, unless it MOVES us to live according to that which is consistent with our new position in Christ.

We must be careful, therefore, that our formalized understanding of “sound doctrine” does not become about head knowledge and being more right than others. The intent of sound doctrine is to make us more like Christ, to create in us a passion for God and generate praises for the glory of his grace. Doctrine isn’t done until it is moving us to joy and contentment and obedience to God through Christ Jesus our Lord. Sound doctrine, healthy teaching, must equip us for godliness and good works.

One more question I ask us based upon the placement of this command from Paul in relationship to this whole letter for Titus:

How important is this teaching task for the church?

Well, it’s what sets up everything else that follows, in reverse order of the way they are listed in this verse: “to give instruction in sound doctrine and to rebuke those who contradict it.” We’ve already reviewed the verses showing how it is critical in Crete to contradict the false teachings arising in the churches. Without ongoing teaching that is consistent with who Jesus is and what he taught, churches will deteriorate into something other than Christ’s true church:

2 Timothy 4:3 ESV

³ For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions,

By contrast, Paul will go on to insist therefore to Titus: Titus 2:1

Titus 2:1 ESV

¹ But as for you, teach what accords with sound doctrine.

And what accords with sound doctrine is quite plainly in this letter, as we have said, not merely a kind of head knowledge, but instead the practical outworking of teaching one another how to live consistently with belonging to Christ.

So Paul’s intent is that the churches will carry on this task for the church until Christ returns:

2 Timothy 2:2 ESV

² and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also.

As we draw this teaching to a close for this morning, here are some…

Concluding Implications:

… to help push us toward further application.

*Teachers must be learners. Teachers must be practitioners. You cannot teach what you have not learned. That does not mean you will first need to become an expert in all things Bible and in all ways a perfect follower of Jesus. Even with the Spirit of God in us, we still battle the flesh, and we start out as infants in Christ. But as we learn from him (and by that I mean also learning from others who are striving to faithfully follow him according to his word), through our obedience to Christ, God is increasingly killing our flesh and growing us into increasing measure of Christlike glory (see 2 Cor 3:18).

If you remain unteachable, if you resent correction (like the fool of Proverbs), then at best you will remain an infant and at worst you run the risk of thinking you are in Christ when you have not truly submitted to him through saving faith.

By contrast, a healthy teacher is quite teachable. He is learning and growing. No matter how charismatic a personality, or greatly gifted at gabbing in front of large audiences, we must not listen to and follow a spiritual leader who does not display a servant’s heart and teachable demeanor. Such self-exaltation, personal gain, and lack of humility and teachability, should be a red flag of Mark Driscoll proportions.

*Speaking of talking to larger audiences: Must every teacher be a skilled public speaker to be considered a teacher? (Must all elders be that kind of teacher?) - I would say no precisely because some of the most helpful teaching you or I have and will ever receive is in smaller, more intimate contexts. The more direct attention you have from the instructor, the better she can help provide you with specific feedback, help you hone your skill for your needs, help you measure your motivations, and so on.

Public proclamation of God’s truth is right and necessary, and is not done rightly without also pursuing our affections and attitudes, even beginning to move us toward practical application. But such application is broad by the nature of public proclamation. We therefore need it, but we also need more personalized teaching too.

Here is a suggested means to help with this: Do not allow yourself to be content with isolation. Instead, make concerted efforts to know God’s people and be known by them. You must take action to reach out to others, to invite them into your life and space, and to join in avenues already provided for relational one-anothering and accountability, such as Small Groups (what we call Discipleship Groups around here).

*And if you are to grow towards the possibility that God might be pleased to use you as an elder (or a deacon), or as a servant leader among women and other ministries in the church, then you must certainly lean into opportunities for your ongoing growth and into opportunities for ministry in service and in teaching.

In other words, try your hand at teaching, and try enough that others can help you confirm whether this is your area of spiritual gifting. Even if it turns out that you may not be spiritually gifted for formal teaching, that doesn’t mean you should not continue to grow as a communicator of gospel truth and be used of God accordingly, both to exhort and to refute. We are literally always listening to and counseling one another either from God’s truth, or we are confirming worldly, godless inclinations.

May God grant us the grace to be teachable and the wisdom to counsel one another from His word—not for the sake of head knowledge only, but to learn the skill of character and teaching of Jesus in all aspects of our lives.

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