Author: Nick Booth

Titus 1.4, 2.3-4, 2.11-15

Warp and weft are the two basic components used in weaving to turn thread or yarn into fabric. The lengthwise or longitudinal warp yarns are held stationary in tension on a frame or loom while the transverse weft (sometimes woof) is drawn through and inserted over-and-under the warp. (Wikipedia)

One single thread cannot be separated from the whole material.  It adds to the whole and finds its place within it, enhancing its strength and beauty.

A silver thread running through Paul’s letter to Titus is the place of mentors in discipleship and growth in godliness.  Paul was himself a mentor to Titus.  Titus, a gentile, became a Christian through Paul’s ministry hence he terms him his true son. ‘To Titus, my true son in our common faith.’ ^{Titus 1.4} The term, true son, indicates that the relationship was more than simply one of preacher and convert.  Titus had grown up in the faith as a child grows up, under Paul’s guidance and in close relationship as a child does with a loving father.  For such a relationship to exist it had to be long standing, intimate and trusting. For such confidence to exist that Paul would leave the ordering of the churches in Crete and the appointment of elders ^{v 1.5} to Titus, he would have needed evidence of his reliability, which indeed he had.  Not only had Titus been Paul’s companion on missionary journeys he had shown independent reliability in taking Paul’s letter, known as 2 Corinthians, to Corinth and supervising the restoration of relationships and growth of the church in Corinth.  He then went on to raise a collection in Corinth, where they had previously been reluctant, for the Christians in Jerusalem that Paul personally delivered.

Paul was an older man to Titus’ young man and thus a model of the types of mentoring relationships he advocates to the church in Crete.  A key principle in Titus is that healthy doctrine should produce holiness and good works.  Titus was to teach what accords to sound doctrine, ^{v 2.1} but then what we discover as we read on is that what accords to sound doctrine is not a theological statement but a description of conduct and character. Mentoring is meant to impact the whole life of the Christian including family life, work life, our friendships and our conduct within the church.

It is clear that there is particular place for the mentor and mentee relationship to be between two people of the same gender.  ‘Older women like-wise are to be reverent in bahaviour, not slanderers or slaves to much wine.  They are to teach what is good, and so train the young women to love their husbands and children …’ ^{Titus 2.3,4} Mentoring is not only to be done by what is said it is to be by example.

A mentor’s credibility is established by the consistency of the example they set.  Thus, Paul urges Titus to, ‘urge the younger men to be self-controlled.  Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us.

All of this is to be achieved through the grace of God.  It is an ongoing process and it has an eventual goal.  That goal is, ‘the appearing of the glory of our great God and Saviour Jesus Christ.’ ^{Titus 2.13} Being both a mentor and a mentee is part of our training in godliness. ^{Titus 2.12}

Who has been a mentor to you and who have your mentored?

Do you actively seek to be in a mentoring relationship?

How can you encourage mentoring relationships in your church?

A valuable book if you are interested in the theme is –

Organic Discipleship: Mentoring Others Into Spiritual Maturity and Leadership (Revised Edition) by Dennis McCallum, Jessica Lowery

Oceans (Acoustic) – Hillsong United

Titus 1.10-16

George turned up to the house of his friend, Henry, to find him going through a clubbing routine on his back lawn.  ‘Henry,’ he said. ‘What are you doing?’  Henry was holding a magnificent two-handed whale bone club, beautifully weighted, intricately engraved, dressed in a bear skin.  Henry and the club seemed at one as he swung it in wide majestic moves.  ‘I am practising my mammoth hunting techniques,’ replied Henry.  ‘Why?’  George asked incredulously.  ‘When Marian and I were married, I promised I would defend and provide for her for the rest of my life.’  ‘But’ George said, ‘There are no mammoths left.’  ‘You don’t understand,’ Henry answered, ‘These skills have been passed down by my ancestors, they perfect balance, timing and centre the mind.  If I didn’t do them every day my marriage might collapse.’  Marian was looking out of the living room window gently shaking her head with despair in her eyes.

Comic as this image is it illustrates how one can be deceived into becoming trapped by ritual and tradition when they have ceased to have purpose.  Henry’s desire was to fulfil his marriage vows but the way he set about it was deeply misguided and was actually driving a wedge into the marriage.  In a modern phrase the ritual was no longer fit for purpose.

Paul was deeply disturbed that the young church in Cyprus had been infiltrated by people who taught practices that were worse than not fit for purpose, they lead people away from the truth and on into sin.  He termed them, ‘empty talkers and deceivers, especially those from the circumcision party.’ ^{Titus 1.10} For the disciple of Christ physical circumcision was neither right or wrong but reliance on it for salvation was a deception.  Paul addressed this directly in Galatians, ‘For in Christ Jesus neither circumcision nor uncircumcision has any value.’ ^{Gal 5.6} Circumcision was a sign of God’s covenant with Abraham and his descendants ^{Genesis 17.10-13} and later enshrined in law. ^{Leviticus 12.3} It was an outward sign of what should have been an inward spiritual reality. ‘And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God with all your heart and with all your soul, that you may live.’ ^{Deuteronomy 30.6}

If circumcision was part of God’s law, why then was Paul so condemning of those continuing to teach it?  It was because if one is relying on obedience to the law for salvation one has to perfectly obey the whole law, in spirit as well as in rituals, and that is not possible for sinful people. ‘I declare to every man who lets himself be circumcised that he is obligated to obey the whole law.’ ^{Galatians 5.3} At that point one is rejecting who Jesus is and what he did through his sacrifice on the cross.  It is a rejection of the grace of God, Paul terms it a, ‘falling away from the grace of God.’ ^{Gal 5.6} He describes the teaching of the circumcision party as, removing the offence of the cross. ^{Gal 5.11}

Paul wants to be clear, ‘By grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of your own works, so that no one may boast.’ ^{Ephesians 2.8-9} It is only through reliance on Jesus through faith that we receive the gift of salvation, ^{Colossians 2.11-14} any other teaching will lead us away from the freedom of the Spirit.

This provokes the question, what constructs in our life do we rely on that prevents us from trusting solely in the sacrificial death and resurrection of Jesus?

The heart of worship – Matt Redman

Titus 1.5-9

Angela opens the expected e mail and groans at the number of attachments.  She really wants this job but process and stress to get it seems almost too much. The first document is the glossy brochure telling the world how wonderful the company is, then there is the formidable application form, an interview schedule, a job description, a person specification and an online task all to be returned in the next three days.  How is she to convince the appointing committee that she is the ideal person?  If only they just truly knew her and her heart for an opportunity like this.

Paul’s preaching and teaching tour of Crete has left small scattered house churches across the island but now to continue to grow in their faith and mission they need some more formally established leadership.  Paul has given Titus the job of appointing these elders. ^{Titus 1.5} They are not jobs for the faint hearted, Cyprus is famous for its lax morals and prevalent dishonesty, ^v12 a place where the culture lays traps for the newly converted disciples of Jesus. The church has also come under the influence of Jewish groups that are adding to and distorting the apostolic gospel. ^v14 Surely then Titus must pay special attention to skills, organizational structures, eloquence of speech and commanding presence.  It appears these are not considered essential in the person specification although they may have been desirable.  Paul has one overriding priority and that is the character of the person.  He then subdivides it into three areas.

The fact that Paul did not appoint elders at the foundation of the churches is relevant.  It takes time to grow and assess Christian character.  In 1 Timothy, Paul counsels, ‘Do not be hasty in the laying on of hands.’ ^v5.22 He adds, ‘The sins of some are obvious … the sins of others trail behind them. In the same way, good deeds are obvious, and even those that are not obvious cannot remain hidden forever.’ ^vv5.24,25 The appointment of leaders is not to be rushed.

Public reputation is vital firstly expressed in their family life. What the neighbours see reflects on the standing of Christ in the community.  Twice Paul asserts an elder must be, ‘above reproach.’ ^vv6,7 The conduct of the family and the faithfulness of any marriage should give a positive testimony to the elder.

The individual conduct is also crucial, under the phrase self-controlled comes an absence of drunkenness, quick temper and violence. ^v7 Motivations are equally important, an elder should not be arrogant, a lover of good, holy in their inclinations and disciplined in their approach.  These things all bear strongly on how they will relate to the church and to the community as they reach out in mission.  They could well find their perfect expression through hospitality, ^v8 taking a lead from Jesus’ lifestyle where he delighted to spend time with ‘sinners,’ not to join in their activity but to lovingly share the gospel.  What will differentiate the sacrificial leader is the time they give to people beyond their own inner circle.

The final characteristic Paul emphasizes is the person’s understanding and sharing of the gospel.  This being the basis on which they relate to church members, ‘holding 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.’ ^v9 This implies the capacity to go beyond simply quoting scripture and includes wise and loving interpretation and application.

Word of God Speak

Titus 1.1-4

Each year I grow courgettes from seed.  Most people think courgettes are about 10 or 15cm in length, mine usually go wild and end up 30cm monster marrows.  This year during lock down with garden centres closed, new packets of seed were not available.  I searched the cupboards and found a packet of opened, old, out of date seeds.  I only wanted two or three plants so I chose the six fattest seeds to plant in pots thinking with luck two or three would germinate.  A week or so later five small plants popped their heads out.  As every (well almost every) school child knows, for a seed to grow into a plant you have to do more than choose it.  You have to provide water, warmth, food and light in a host environment.

Paul was God’s gardener.  Paul opens his letter as a servant or slave of God.  It is the only time he uses that term, usually preferring to be known as a servant of Jesus.  By identifying himself as a servant of God he was also directly connecting himself to Old Testament greats also known as servants of God, Moses, David and the prophets.  Why was this?  Perhaps because the root of much of the false teaching in the church of Cyprus was coming from Jewish breakaway groups such as the circumcision party.  He also calls himself an apostle of Jesus. An apostle is one who is sent, however in the New Testament it also referred to eye witnesses of Jesus’ ministry who were given authority by Jesus himself.  Paul did not fit that description but he had met Jesus personally on the Damascus Road and in subsequent visions, Jesus had chosen and sent him to be an apostle to Gentiles.  Paul then uses a term that has divided the Christian church over generations, he was an apostle, ‘for the sake of the elect.’ ^v1 Elsewhere the New Testament uses the term chosen.

Many have taken a strict interpretation of the term and pushed the meaning to the extent that the elect will come to faith regardless of their own will or the actions of others.  God will enforce his will.  It then becomes a recipe for complacency and inaction both on the part of the believer and the church.  However later in Titus, Paul writes, ‘the grace of God has appeared, bringing salvation for all people,’ ^v2.11 and in 1 Timothy 2.3-4 ‘It is pleasing in the sight of God our Saviour, who desires all people to be saved and to come to the knowledge of the truth.’

The notion of being chosen in the New Testament is much more nuanced than a coach picking a team and simply leaving everyone else out.  Jesus spoke to his disciples and said, ‘You did not choose me, but I chose you and appointed you so that you might go and bear fruit – fruit that will last (converts) and so whatever you ask in my name the Father will give you.’ ^{John 15.16} Paul knew he was chosen to go to all with the gospel and nurture faith until it produced righteous lives that then went on to repeat the process with others.  We are part of that apostolic tradition.

May the Peoples Praise you – Keith and Kristyn Getty

Psalm 41.1-3

Poverty just loves to destroy lives. It breaks families apart, isolates people from friends and family, shatters confidence and drives many to think that suicide is the only way out.
UK poverty is real, with millions locked in its miserable grip. We’re not prepared to sit back and let it wreak havoc across our nation. In a just and compassionate society, no one should be trapped in their home, afraid to open the door or answer the phone. No one should wake up wondering where they’ll find the money to feed their children or heat their home. No one should have to be alone, especially when times are tough. (Christians Against Poverty website)

BMS works among some of the most marginalised and least evangelised people, in some of the most fragile places on earth. We aim to bring life in all its fullness through seven key ministries: church, development, education, health, justice, leadership and relief. (BMS website)Locally or world-wide poverty is an ever present reality. We are now living in the largest collapse of the global economy since the second world war. Those who suffer the most are the ones who are already the poorest. The BMS mission statement gives a clear modern understanding of poverty that it is far more multifaceted than simply lack of money. Poverty is a major issue wherever we live but is it the churches’ issue? How much prayer, time, energy, money, effort and sacrifice of the church should it consume? How big a priority should it be for the church? How reasonable are the arguments that reflect these types of thoughts?

Preaching the word of God has to be our main focus, we cannot afford to do both.
We are struggling ourselves to meet our costs and cannot afford to do things.
We are only a few, we have to be careful about what we do.

There is a welfare state now it is no longer as important as it used to be.
Mostly it is the fault of the poor that they are in the situation that they are.
In some way their presence corrupts the house of God.How can these apparent conflicts be resolved? A disciple of Jesus would answer, by obedience to the bible, Jesus’ example and his teaching. We then find there is no conflict, the gospel is communicated through care for the poor, even becoming poor oneself as Jesus has already laid down his life for us. Biblical evidence is overwhelming and coherent. The gospel is not simply the message, it is a gospel life. As David says, ‘Blessed is the one who considers the poor.’ ^v1 The promise of God is that consideration or care for the poor, (ESV) or alternatively as the NIV translates it, the weak, is followed by blessing to the carer. He promises protection and sustenance. ^vv2,3 As an alternative to a song I would ask you to listen to what the bible says about poverty through children’s voices on the ‘Compassion International’ website.
https://www.compassion.com/poverty/what-the-bible-says-about-poverty.htm
You may not wish to respond to Compassion specifically, but it is worth asking what should I and my church do?