What does Paul's letter to Titus teach us about ministry in the church?

For Paul, faithful pastoral leadership in the church is essential for the life of a community and its faithful witness to all that gospel allegiance entails. For this reason, he left Titus in Crete (presumably after they had engaged in proclaiming the gospel there) to appoint elders, who would be able to guide, teach,  and correct disciples in the way of Jesus (Titus 1.5-9; 2.1). 

But both Paul and Titus are faced with a daunting challenge. How will they find leaders among the Cretans who will be up for the task? A quick survey of the letter reveals that there is a culture in Crete that seems antithetical to the kind of culture Titus seeks to shape in the church. 'There are many," Paul says, "who are insubordinate, empty talkers and deceivers (Titus 1.10)." He even quotes from a Cretan prophet and poet who remarked that "Cretans are always liars, evil beasts, lazy gluttons" to characterize the context in which Titus is called to minister (Titus 1.12). 

Apparently, there were also false teachers in the church who were upsetting whole families, teaching for shameful gain what they ought not teach (Titus 1.11). Paul says that some of those false teachers were of the circumcision party (1.10). We don't know exactly what he was referring to, but it is likely (given what we have seen in other letters such as Galatians) that Jewish followers of Jesus were telling Gentiles that they must first become Jewish and practice the Torah in order to become full members of God's family. He characterizes the false teachings as "Jewish myths and the commands of people (1.14)." He further argues that "they profess to know God, but they deny him by their works (1.16)." He urges Titus and those he trains to avoid foolish controversies, genealogies, dissensions, and quarrels about the law (which in this case most likely means the Torah). 

This is the complex and challenging situation that Titus is faced with--(1) false teachers who use the Scriptures to distort the message of the gospel; and (2) a culture that is characterized by rebellion, laziness, gluttony, and quarreling. From this context, Titus is tasked with finding and appointing leaders in the church who will teach sound doctrine and who will model good works, integrity, sound speech, and dignity (2.7-8)! How will he do this? What hope does he have to find church leadership in the midst of these daunting circumstances? What resources can he draw on to accomplish his goal?

Two passages in Titus orient us to the hope and resources at our avail for not only preparing leaders in the church, but also for becoming leaders who are "hospitable", "lovers of good", "upright", "holy", and "disciplined", and who teach "sound (or healthy) doctrine" and who model good works (Titus 1.7-9; 2.7-9):

1. In Titus 2.11-14, Paul reminds Titus (and us) that God goes before us, that God empowers or enables. "For the grace of God has appeared", Paul says (Titus 2.11). The grace that Paul refers to is not to be mistaken for an idea or thing we get from God but rather is a person, namely Jesus Christ, who by the Spirit enables us. Our personal encounter with Jesus and all that He has to offer is characterized as "grace", and it is this enabling encounter that "trains us to renounce ungodliness and worldly passions and to live self-controlled, upright, godly lives in the present age (of darkness and rebellion) (Titus 2.12). Paul also reminds us that we are patiently awaiting the glory of our Great God and Savior Jesus Christ; that is, this grace gives us hope based on a certain future outcome.  In verse 13, Paul reveals that the grace he is talking about is none other than Jesus, "who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works." (Titus 2.13-14) The simple and yet profound and foundational point that Paul is making in this passage is that God is at work, and works on our behalf to make a new people who will in turn be devoted to good works. We must always remember that we are participants in that work, but it is ultimately not us who are capable or responsible for the results! Our calling is to announce the gospel, to embody the grace we have received from God in the gospel, and to trust that God is doing His work as we join Him. 

2. Paul circles back to this theme once again in Titus 3.3-7, adding a few new points. First, he reminds Titus (and us) that 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)." "But," Paul reminds us, "when the goodness and loving kindness of God appeared, he saved us (3.4)." And how did he save us? Perhaps as a way of confronting the false teaching that was circulating among the churches in Crete, Paul reminds us that we were saved not because of the works we did in righteousness, but rather by his own mercy (3.5). He then explains how that mercy was manifested in our lives--through the regeneration (new birth) and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ (3.5-6). Grace, goodness and loving kindness come to us in the triune person of  God, Father, Son, and Holy Spirit. Through this grace, this unmerited, regenerating favor, this empowering presence, God has made us right with him (justified) and has made us heirs with King Jesus (3.7). 

This is our resource and our only hope in ministry--God making heirs who are being trained to live godly lives in this present age. All ministry is built upon the work of the Triune God of life and love. Grace from beginning to end (Titus 1.4; 2.11; 3.7, 15). 

So as we think about the task of caring for and developing those whom God us entrusted in our care in our church body, we must always come back to this foundation, the foundation of God's justifying and enabling grace.

Grace be with you all. (3.15)

Questions for discussion:

1. How would you describe what "grace" is? How is grace enabling?

2. How is grace connected to the person of Jesus? How does grace point to the Triune God?

3. How has God's grace been enabling in your life? How has grace trained you to renounce ungodliness and live a godly life in this present age?

4. What are the ways in which we are tempted to rely on our strategies, techniques, and knowledge to care for and develop people?

5. How does this message of Titus encourage you as you discern a call to be an elder?