Truth Magazine

By Titus

Although Titus is not mentioned in the book of Acts, it is clear from Paul’s epistles that he was a trusted and dear friend. Titus was a Greek (Gal. 2:3) who had been converted by Paul (Tit. 1:4). He accompanied Paul to the Jerusalem council which is spoken of in Acts 15 and Galatians 2. Paul went to Jerusalem to settle the issue of whether the Gentiles had to keep the Law of Moses in order to be saved. Controversy centered around Titus, and he became a test case. The Judaizing teachers demanded that Titus must be circumcised, but Paul refused to give in to their error. After extended discussion, the apostles and the elders clearly proclaimed that the Gentiles were not bound by the Law.

While Paul was staying at Ephesus on his third missionary journey (1 Cor. 16:8), Titus served as his messenger to the church at Corinth (2 Cor. 7:6-7; 8:6,16). This was a very difficult mission, because the Corinthian church was deeply troubled. To entrust Titus with this responsibility shows the confidence Paul had in him. Titus not only helped resolve the problems at Corinth, but he also established good relations with the church. This is a tribute to his tactfulness and his determination to stand up for the truth.

Both Titus and Timothy were companions and helpers of Paul. They were very different individuals. Timothy was sensitive and somewhat timid. Titus seems to be more vigorous. He was a man of decision. Paul knew that his life was drawing to a close. He passes along his mantle and encourages these two men to continue his work.

Crete

Crete was a mountainous island in the Mediterranean located at the southern end of the Aegean Sea. It was about 156 miles long, and varied from 7 to 35 miles in width. In antiquity, the Minoan civilization flourished on Crete. This glorious culture was at its peak between 1600-1400 B.C. However, with the passing of time that society declined. The island was invaded by the “Sea Peoples,” or Philistines. Later, it was subdued by Rome in 67 B.C. There were Jews from Crete who heard Peter preach the gospel on the Day of Pentecost (Acts 2:11). Paul’s ship sailed past this island when he was being taken to Rome as a prisoner (Acts 27:7ff).

By New Testament times, the inhabitants of Crete were known as crude barbarians and were held in contempt by more civilized peoples. Paul recognized their low moral character: “One of themselves, a prophet of their own, said, ‘Cretans afe always liars, evil beasts, lazy gluttons.’ This testimony is true. For the cause reprove them severely that they may be sound in the faith” (Tit.1:12-13). This unflattering description is a quotation of a Crean poet named Epimenides.

A lesson could be drawn here. We sometimes are prone to write off certain classes of men. However, we shouldn’t prejudge who will respond to the gospel. All men are in need of the gospel. It doesn’t matter whether they give the appearance of being dignified, or if they are crude and vulgar. There were individuals on Crete who obeyed the gospel, just as there were disciples in the cultured city of Rome.

Historical Background

When the book of Acts closes, Paul is awaiting trial in Rome. He made certain statements in the Prison Epistles that show he expected to be released (Phil. 1:21-25; 2:23-24; Phil. 22). After being imprisoned for over two years, apparently Paul was released from house arrest in Rome. Perhaps his accusers chose not to press chargers against him before Caesar (Acts 24:1; 28:30) and their case was lost by default. Paul was freed and once again was able to travel among the churches. He left Timothy at Ephesus and went on to Macedonia. From there Paul wrote 1 Timothy (1 Tim. 1:3). He also visited Crete where he left Titus to carry on the work of the gospel. Paul went on to Nicopolis in Achaia (Tit. 3:12) where he wrote Titus to encourage him and provide him with further instructions. Then he visited Troas (2 Tim. 4:13) where he was arrested. Then Paul was taken back to Rome and during this second imprisonment he wrote Timothy for the last time. In the closing remarks of 2 Timothy, Paul mentions that Titus had gone to Dalmatia (which is modem-day Yugoslavia). Titus had not deserted Paul like Demas. Rather, he had gone away to further the gospel. Titus was so dear to Paul that he is called “my partner and fellow worker,” “my brother,” and “my true child in a common faith.”

Contents

Paul deals with the subject of church organization. He speaks of the character of those who would serve as elders. False teachers threatened the church on Crete. Paul urges Titus to expose those who promote heresy. He stresses the need for sound doctrine and holy living. Sound doctrine must be upheld, but this was not an end in itself. The acid test of our faith is how we live. The truth must be applied to one’s daily life. In this way we either glorify God, or discredit the gospel. Regardless of age or sex, believers should live consistently with the principles of Christianity.

Outline

1. Opening Greeting And Salutation (1:1-4)

2. The Qualification of Elders (1:5-9)

3. The Threat of False Teachers (1:10-16)

4. Conduct Among Christians (2:1-10)

5. The Proper Response To God’s Grace (2:11-15)

6. Conduct In Society (3:1-2)

7. Christianity Contrasted With Paganism (3:3-7)

8. Dealing With False Teachers (3:8-11)

9. Personal Messages And Conclusion (3:12-15)

Guardian of Truth XXX: 3, p. 83
February 6, 1986

By Hoyt H. Houchen

Question: What does the expression “will manifest myself” in John 14.21 mean?

Reply: In His farewell discourse to His disciples, Jesus said: “He that hath my commandments, and keepth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him” (Jn. 14:21).

The verb “will manifest” is the Greek word emphanizo in the future tense. There are other passages (Matt. 27:53; Heb. 9:24) where the word refers to a physical manifestation. But the word also (as suggested by W.E. Vine) is used metaphorically (Vol. 1, p. 65). In this discourse Jesus has promised the Holy Spirit to His apostles (Jn. 14:26; 16:13). It is in harmony with this context that to those obedient to His will, He would make His presence known by the Holy Spirit who would dwell in them. Of course, being guided by the Holy Spirit in what they spoke and wrote, this was miraculous (see Acts 2:14). Christians today do not have a miraculous indwelling of the Holy Spirit, but every child of God who is obedient to the will of Christ will have Him in his heart (1 Pet. 3:15), thus will be aware of His presence.

It is not a physical presence of Christ that is in Christians, but He abides in our hearts by faith, just as do the Father and the Holy Spirit. This is made possible by our obedient submission to the will of Christ. This is proof of our love (Jn. 14:15) and assurance that Christ loves us, and is manifested in us (v. 21) in our hearts and our lives. Even though Christ is in heaven, the Christian is conscious of His presence in his heart and life. The Scriptures supply our faith (Rom. 10: 17); therefore, Christ dwells in the obedient child of God by faith. As Paul expressed it, “I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and that life which I now live in the flesh I live in faith. . . ” (Gal. 2:20). The world sees Christ in us, not His physical presence, but by our words and actions as they conform to Christ’s will. He dwells in His followers spiritually as we partake of His strength and comfort, being assured that He is with us.

Thus the “manifestation” in John 14:21 is both a spiritual indwelling and a communion. Every faithful child of God can rejoice for the spiritual presence of Jesus — his redeemer, Lord, Savior and friend.

Guardian of Truth XXX: 4, p. 101
February 20, 1986

By Robert F. Turner

“Twenty,” “Fifty,” “One hundred” years ago (often depending on the age of the speaker) “the church was pure in doctrine and life, and all brethren knew the Bible by heart.” Or, “In Campbell’s day the ideal church was restored in faith and practice.” Or even, “In the church at Jerusalem,” “In the first century, there were no hypocrites, and all brethren loved one another.” These statements can not be proven by Bible or secular history. The church in Jerusalem had members like Ananias and Sapphira (Acts 5: If), and Paul rebuked Peter and others for hypocrisy (Gal. 2:11f). The first century church, apostles and all, were people just like people today. Some were truth loving, dedicated, followers of Christ, whose sins were but proof of the weakness of the flesh, and who “prayed without ceasing” for forgiveness, and strength to do better. Others, the greater part in some cases, had been converted to Christ, but dedication waned in the “long haul,” and worldliness took over.

In an introduction to First Corinthians, Pulpit Commentary says this letter “entirely dissipates the dream that the apostolic Church was in an exceptional condition of holiness of life or purity of doctrine.” It is an open window into the real local church; and describes a condition that exists in principle today. The picture of an ideal congregation, as taught by the Scriptures, is largely developed from negatives. We learn what is right, by observing apostolic corrections of wrongs; and the church in Corinth was a prime source for such lessons. There were some who had a party spirit, some condoned an incestuous man; and there were brothers who went to law with brothers. Fornication was a major problem, there were marriage difficulties, meat offered to idols was an “issue,” and apparently there was need for teaching on preacher support. Worship was hampered by unruly women, misuse of the Lord’s Supper, and the abuse of spiritual gifts. And the depth of doctrinal error was reached by those who denied the resurrection.

Yet Paul addressed these people as “the church of God. . . ” “sanctified in Christ Jesus.” Did he condone their condition? Oh no! But he held forth hope for them. “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterances, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ” (1 Cor. 1:4f). I wonder if maybe he recounted their blessings as a prelude to questioning what they had done with such advantages.

Paul says he must speak unto them as unto “carnal” (3:1). It is difficult to think of saints as carnal, for the carnal mind is enmity against God (Rom. 8:6-7). However, all who are in the flesh retain fleshly appetites, and are carnal to the extent fleshly desires are allowed to overrule the better inclinations of the heart (spirit). Paul said he himself was “carnal” when he did what he would not: i.e., acted contrary to principles he fully approved (Rom. 7:14f). That was why he was so thankful for the mercies in Christ (7:24f). Paul called the Corinthians “babes in Christ,” indicating they were not without hope. Their hope was, of course, in changing their ways and turning to Christ for forgiveness. They were brethren in error, or carnal ones who needed to develop spiritually; and that is exactly what we find in local churches today. Brethren may pray, “We do what we should not, and leave undone what we should do,” and they can point to Corinth for precedent – but not for justification.

On the first reading of 1 Corinthians it seems a disjointed series of poorly related subjects, with no central theme. But read it again, and again, and you may discern a common note in Paul’s reply to these diverse matters. The party spirit is countered with the oneness and preeminence of Christ (1:13). Paul and Apollos are but ministers by whom they believed, but God gave the increase (3:6). “Let no man glory in men. . . ye are Christ’s” (3:21f). The incestuous man, so flagrant a sinner as to warrant no indecision, was to be disclaimed “in the name of our Lord Jesus Christ” (5:4). “Christ our Passover” can countenance no such leaven (5:7). Going to law with a brother is scorned with, “Do you know that the saints shall judge the world?” (6:2) Whatever that means, it argues “from the grand and celestial to earthly commonplace. ” Christian nobility is compromised in civil wrangling.

Fornication was evidently a persistent evil, which Paul answers by saying “ye were bought with a price” (the cross), and your very body belongs to Him (6:15f). Those with problems of marriage and/or celibacy are told, think not selfishly, but of saving your mate’s soul (7:16). In whatever state you are called, let your chief concern be to “abide with God” (7:24). And, there is more to life than marriage, sorrow, joy, worldly possessions. This world will pass -think of pleasing the Lord (7:29f). On the “issue” of meats offered to idols, “to us there is but one God . . . and one Lord” (8:6); but freedom must be tempered by concern for the weak. Christ died for them also (8:9f). Preacher support is affirmed, but on a basis of humble dedication to the Lord (9:14-23).

Public worship of the Corinthians was disturbed and corrupted by unruly women (with their disregard for propriety in dress and speaking); so Paul calls for a recognition in every way, of God as the ultimate “head” (11:3; 12:33,40). Misuse of the Lord’s Supper boils down to a selfish, ungodly attitude versus spiritual communion with the Lord and remembrance of Him (11:24f). Abuse of spiritual gifts came from pride in unearned gifts of God, who set members in the body “as it pleased Him” (12:18). Those parts which seem to be feeble are necessary (v. 22); and, “there should be no schism in the body” (v. 25), for “Ye are the body of Christ” (v. 27). Then comes that marvelous panegyric on “love” (1 Cor. 13). Love “envieth not, vaunteth not itself, is not puffed up.” Without this selfless, sacrificing love, all the gifts are nothing. Faith to remove mountains is nothing, apart from this love.

As it is apparent these admonitions were especially needed in Corinth, we are not surprised to see degeneration there respecting the very basic doctrine of resurrection. Paul’s answer is, again, the word of the Cross. “If Christ be not risen” all else is vain. Our victory is in the resurrected Lord, and in Him alone (15:14,57). Reviewing these different and sometimes seemingly unrelated problems, we are struck with the uniformity of their solution: Divine sacrificing love for the souls of men, which manifested itself upon the cross; and which we must truly believe, seek to imbibe, and to practice. It must have been as hard to “sell” in those days as it is today; and yet, it is the world’s only hope. The problems themselves are not as unrelated as a casual reading would lead one to think. 1 Corinthians is “the epistle of the cross in its social application,” or simply, the cross in our everyday life.

There are Corinthian churches today, where members are more concerned with material things and self-serving goals than in going to Heaven. The “cross” is “foolishness” to their ears, even though they may not openly admit it. We can only hope that those who see the problems may maintain the loving concern and inspired remedy of the Apostle Paul. Shunning placebos of excellent speech and worldly wisdom, we pray “Christ crucified” will be presented by humble servants, content to see God’s power do its work. Be not deceived. Our victory is in Christ, or there is no victory.

Guardian of Truth XXX: 4, pp. 103, 109
February 20, 1986

By Fred A. Shewmaker

A card from College Press Publishing Company, addressed to the church with which I work, offered a free copy of The Stone-Campbell Movement. The only stipulation was: “. . . If you desire a copy and will plan to read it within six months, then sign your name on the card and deposit in the mail.” I signed the card, dropped it in the mail and about six weeks ago received a copy of the book. When I finished reading it, I began searching for a word descriptive of my reaction. I have settled for: “underwhelmed.”

The title of this book leads one to expect a history, but it is not history in the true meaning of that word. My reading of this book led me to the conclusion that its author, Leroy Garrett, wrote for the express purpose of convincing people that the very idea of restoration of the church described in the New Testament is inherently wrong. His premises appear to be: (1) Division is wrong. (2) Historically every restoration effort has resulted in division.

It is not my purpose to take issue with those premises. However, I do take issue with his conclusion that the restoration concept is inherently wrong. That conclusion is not sustained by the premises. This can be illustrated by the following: (1) Division is wrong. (2) The efforts of Jesus to establish the church described in the New Testament through the preaching, teaching and writing of His apostles and New Testament prophets resulted in division. (3) Conclusion: The very idea of establishing the church described in the New Testament is inherently wrong. Who can believe that? Yet, if the conclusion of this illustration is not justified, neither is the conclusion of the author of the book justified.

There is an even more serious reason for rejecting the author’s objections to the restoration principle. His book makes clear, to me, that he believes there is within the very idea of restoration something which causes division. Such a belief would be at variance with that which Paul said to the elders of the church at Ephesus, when he explained the real cause of division. Long before there was a reason to attempt restoration, Paul said to the Ephesian elders, “Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:30). That is the thing which brought division of the church established by Jesus through the preaching, teaching and writing of His holy apostles and the New Testament prophets (Eph. 3:1-5). Division was not inherent within the idea of establishing the church described in the New Testament. Neither is division inherent within the idea of restoring the church described in the New Testament. In both cases division is a result of men, “speaking perverse things, to draw away disciples after them.”

Whenever one believes what Paul said and states that men “speaking perverse things” is the real cause of division, that one usually will be told: “Those who differ with you are as honest and sincere as you.” Sometimes such an one is accused of judging the motives of those who differ with him. I cannot speak for others, but as for myself, who ever may accuse me of judging motives will do it at the peril of being a false accuser. It is not necessary to judge another’s motives in order to believe Paul’s statement. I am willing to leave the judging of motives to God and His Son Jesus Christ. We also need to remember that one can be altogether honest and sincere in his belief, yet, still be wrong. Honest and sincere folk may be deceived. That has happened in times past (consider Jacob’s belief that Joseph was dead) and that can still happen in our day and time.

Honesty and sincerity have not in the past, do not now and will not in the future change error into truth. It is to honest and sincere hearts which are deceived that we address our evangelistic efforts. Our efforts to edify are addressed to honest and sincere brethren. Sometimes our honest and sincere brethren may be deceived. It is because honest and sincere hearts may be deceived that in 2 Corinthians 13:5 each one of us is urged to examine ourselves, “whether (we) be in the faith. . .” If we will “love the truth, that (we) might be saved” (2 Thess. 2:10) and then study the word of God carefully, it will be possible to know the difference between truth and Satan’s deceit.

It is not easy for those who speak “perverse things” to make disciples of those who know and love the truth. It is those who know not God and obey not the gospel of our Lord Jesus Christ that shall experience the vengeance of the Lord (2 Thess. 1:8). The only unity of any value in religion is the unity of the Spirit (Eph. 4:3) and that unity is the unity of the Spirit of truth (Jn. 14:16,17; 16:13 and 17:17). It is precisely this unity for which those engaged in an authentic restoration effort must seek. If those who are trying to restore the church described in the New Testament divide, their division will be either because some abandon the quest for the unity of the Spirit of truth to “draw away disciples after them” or because, being deceived by other means, some abandon truth to follow the error which deceived them.

Guardian of Truth XXX: 4, pp. 99-100
February 20, 1986