The reason I left you in Crete was that you might put in order what was left unfinished and appoint elders in every town, as I directed you. An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient.
- Titus 1:5-6
In a time of moral confusion and spiritual chaos, the need for strong, godly leadership in the church is greater than ever. That statement is both true today and back in the 1st century when Paul wrote this letter to Titus. Though brief, these two verses show us what kind of people God entrusts with spiritual authority and why character matters more than charisma.
The first part of verse 5 explains Titus’ mission. Paul had traveled through Crete and preached the gospel there, likely during his post-imprisonment travels. However, the churches in Crete were still young, and proper leadership structures had not yet been fully established. Paul left Titus behind to complete the foundational work.
Titus is not mentioned in Acts, but we know from Paul’s other letters that he was one of Paul’s most dependable co-workers (2 Corinthians 8:23, Galatians 2:1-3). Paul trusted Titus with complex and delicate assignments, like resolving tensions in Corinth and now overseeing multiple churches in Crete.
Paul’s language suggests that the churches were somewhat disorganized, possibly vulnerable to false teachers or moral disorder. His instruction to “put in order” comes from a Greek medical term meaning “to set right” or “correct thoroughly,” much like a doctor setting a broken bone. Titus’s job was not cosmetic or administrative; it was spiritual surgery.
Crete had a reputation for moral laxity and dishonesty. Even one of their own prophets—probably the philosopher Epimenides—said, “Cretans are always liars, evil brutes, lazy gluttons” (Titus 1:12). This cultural backdrop made church leadership all the more critical. Churches don’t exist in a vacuum. Their leaders must model godliness in the face of cultural opposition. Paul knew that if Cretan believers were going to thrive, they needed shepherds who could stand firm in truth and reflect the holiness of God.
Verse 5 goes on to instruct Titus to “appoint elders in every town, as I directed you.” The term elders refers to spiritual leaders or overseers in the local church. Elsewhere in the New Testament, the words elder, overseer, and pastor are used somewhat interchangeably to describe the same office (see Acts 20:17, 28; 1 Peter 5:1-2). Elders were not merely decision-makers or figureheads; they were shepherds of souls (Hebrews 13:17). Their primary roles included teaching sound doctrine, guarding against false teaching, praying for the sick, leading with humility, and serving as examples of mature faith.
Paul instructs Titus to appoint elders “in every town,” suggesting that churches had begun to spring up in multiple Cretan cities. Paul’s strategy was always to establish self-sustaining local churches, and the presence of qualified elders was a mark of maturity and order. The appointment of elders wasn’t a casual task. It required discernment, prayer, and adherence to godly standards.
Titus was not to appoint leaders based on popularity, wealth, or rhetorical skill but based on spiritual maturity and tested character. In verse 6, Paul gives Timothy a short list of these qualifications.
First, “An elder must be blameless.” The Greek word for “blameless” here means “above reproach” or “not open to accusation.” This doesn’t imply perfection, but it does mean there should be no glaring moral or ethical failures in a person’s life that bring disrepute to the gospel or the church. This is a summary term for the rest of the qualifications. It’s a standard of visible integrity. A blameless elder has a consistent, observable walk with God that inspires trust and credibility.
Next, blamelessness includes both public reputation and private life. An elder’s behavior must reflect the gospel not just on Sundays but throughout the week, not only in the pulpit but at home, at work, and in all relationships. Paul knew that in a corrupt culture like Crete, leadership credibility was crucial. An elder must embody the transformation that the gospel produces.
Finally, the family life of an elder was important: “faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient.” The phrase about being faithful goes beyond mere marital status; it implies marital fidelity and sexual purity. In a society where polygamy, adultery, and sexual immorality were common, Christian leaders had to set a radically different example. An elder must be devoted to his wife, not just in appearance but in heart. This qualification doesn’t disqualify unmarried men or those who are widowed. The point is not that an elder must be married, but that if he is, his marriage must be marked by faithfulness and integrity.
The phrase, “a man whose children believe,” has prompted debate. Some translations say “children who believe,” while others render it “children who are faithful” or “trustworthy.” The Greek word can mean either “believing” or “faithful,” depending on the context. Given that no parent can guarantee their children’s salvation, it’s likely that Paul is referring more to general behavior and discipline rather than the certainty of saving faith. In other words, the children of an elder must not be known for open rebellion, immorality, or wild living. This does not mean that a pastor is disqualified if a child goes through a difficult season. But the pattern of the home should reflect spiritual direction, godly nurture, and loving discipline.
Paul connects a man’s ability to lead his home with his ability to lead the church (also in 1 Timothy 3:4-5). The home is the proving ground for leadership. If a man cannot shepherd his own family, how can he shepherd the family of God? The home reveals much about a person’s character—patience, humility, wisdom, and spiritual maturity. An elder must not only know the Word of God but also live it out in his closest relationships.
Notice that Paul doesn’t begin the list of qualifications with education, charisma, or leadership skill. He begins with character, and that remains true today. In a world where talent or credentials are often valued more than integrity, Paul’s words remind us that who a leader is matters more than what they can do. Churches must not compromise on the biblical standards for leadership, even when good candidates are scarce.
Church leadership is a sacred trust, not a career path or popularity contest. God calls elders to reflect His holiness, lead with humility, and model what it means to follow Christ.
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Prayer was vital to Jesus’ life and ministry, and prayer was the one thing we have recorded that Jesus’ disciples asked Him how to do. They did not ask Him how to preach or how to perform miracles, but they asked how to pray. In Matthew 6, we see Jesus teaching a standard prayer model in His Sermon on the Mount. In Luke 11, Jesus gave the same model directly to His disciples. It does not matter which one happened first, but the “Lord’s Prayer” is the formal standard structure Jesus gave for how to pray. If you want a really in-depth study on this, look at Katie Erickson’s series on this topic, and I’ll focus on the highlights and emphasize what Jesus was targeting with each key statement, rather than just what it says and how we should apply it.
Jesus opened up with a plea to the Father who is in Heaven. It is an appeal to the intimate relationship within family bounds, but also an appeal to divine authority. As adopted children, we are called children of God, and God is not just Creator, but now our heavenly Father. We appeal to the Father as children coming to the loving arms of our daddy. But we ALSO come to Him in fear and awe and deep respect because He is in Heaven and He is the Creator and Judge and King over all things. We must learn that as children, God loves to love on us and give us everything we need, but we also must learn that God is sovereign and, as King and as Father, He will not give us just anything we want. Prayer is to begin in recognition that, as adopted children, we have a right to access the throne of God, but we must also acknowledge the solemnness of the throne.
“Hallowed be Thy name.” Jesus then calls for us to acknowledge the holiness of God. As I explained above, Jesus is saying that the Father is not a “sugar daddy” who spoils their kids with whatever they want, but that He is a Holy God and He is not like the rest of us. He does not think as we do and does not operate as we do. He is so far above and beyond us that we need to respect that.
“Thy Kingdom come, Thy will be done.” In the first three statements of prayer, there is recognition of God’s high rule and authority and a reminder that He answers to no one. While He loves His children and will drop everything for them, He does everything with His kingdom in mind. This statement takes many forms, but the essence is this: God’s will is supreme, and our will is not even worthy of being called secondary to His. When we pray, our first priority is to seek the will of God, and that means one key thing: denial of self. We are not to go to God to try to get our will, our wishes, and our dreams. Our going to God is to seek His Kingdom and His glory and to bring that glory down here on earth.
“Give us our daily bread.” Jesus is reminding us that our sustenance is from the Lord and is sufficient for the day. We do not need to worry about tomorrow. God will make what we are given sustain us, and He will provide what we need. Yes, there are times He allows us to have above what we need, but there are also times He makes us go without. But we are not to be concerned about tomorrow, only now. An unexpected but appropriate application of this is how Richard Wurmbrand teaches those in prison not to try to endure 14 years of torture, but to only endure the minutes of torture we are going through and deal with tomorrow’s torture tomorrow. While at it, forget yesterday’s torture because it already happened. This was calling upon our daily bread… daily.
“Forgive our sins.” We all have sins to confess, but this also calls for us to forgive others. The Parable of the Unmerciful Servant is consistent with this. If we can’t forgive those who come to us in repentance, why should God forgive us? Do we not owe God so much more than anyone else does us? In this prayer, Jesus is telling us to ask God for what we will give others, and that’s a dangerous prayer for us to take seriously. A man will reap what he sows, and God will give us what we dish out. This prayer is to make us humble enough to realize and recognize that God is so far above and beyond us that we should never take His grace and mercy for granted, but instead, we should ask for the empowering grace to do what needs to be done.
“Lead us not into temptation.” God does not tempt anyone or give them the desire to sin against Him. The prayer that God would not lead us into temptation is so that God would give us the wisdom and the discernment to make good choices that will keep us from temptation. This is not a call for God to keep us away from any sort of trial or temptation, but that God would give us a path to walk that would protect us from such temptations. That said, evil will still find us. The point of this prayer is that anytime temptation does come our way, God will give us an escape route. Jesus wants us to pray to live a life that keeps us away from sin, and also that God would give us a way out. But that also requires the other prayers to be in practice, namely that God’s kingdom is priority and not our own. To see the escape and to avoid sin requires the active denial of self.
In all these statements, we see a pattern that God is to be the priority in all things and all areas of life. We are to pursue God first above any desire we have, and we are to desire God to the point where we want our desires to be His desires, and that God would even share His desires with us, knowing we would seek to fulfill them.
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Paul, a servant of God and an apostle of Jesus Christ to further the faith of God’s elect and their knowledge of the truth that leads to godliness — in the hope of eternal life, which God, who does not lie, promised before the beginning of time, and which now at his appointed season he has brought to light through the preaching entrusted to me by the command of God our Savior,
To Titus, my true son in our common faith:
Grace and peace from God the Father and Christ Jesus our Savior.
- Titus 1:1-4
These opening verses of the letter to Titus are far more than a formal introduction. Unlike casual correspondence, Paul’s greetings are purposeful, packed with doctrinal depth and pastoral concern. Paul begins by identifying himself in a dual role: as a servant of God and an apostle of Jesus Christ. He introduces his purpose—to further the faith of God’s elect and their knowledge of the truth that leads to godliness. Embedded within these verses is a powerful message about salvation, calling, and the eternal purposes of God.
In the first part of verse 1, Paul’s introduction carries authority and humility. He identifies himself first as a servant of God, which shows his total submission and the ownership that God has over his life. In the ancient world, being a servant was often seen as a position of low status, but Paul embraces it as a badge of honor.
Next, Paul calls himself an apostle of Jesus Christ. The term “apostle” means “one who is sent.” Paul was not self-appointed; he was commissioned by the risen Christ (Galatians 1:1). His role as an apostle is foundational for the early church, and his authority comes directly from God. Paul’s dual identity sets the tone for the letter. He serves God with authority given by Christ. His message is not optional or merely advisory; it is divinely appointed and meant to transform lives.
In the rest of verse 1, Paul shares the two main goals of his mission. The first is to further the faith of God’s elect. The phrase “God’s elect” refers to those chosen by God for salvation (see Romans 8:28-33 and Ephesians 1:4). Paul's purpose is not only to proclaim the gospel to outsiders but to deepen the faith of believers. Faith is not a static thing; it must be cultivated, nurtured, and strengthened.
Paul’s second purpose is to further knowledge of the truth that leads to godliness. This is one of the key themes of the letter. Truth is not abstract; it is transformative. True knowledge of God produces godliness—a life that reflects the character of God. Paul is not interested in dry doctrine but in truth that penetrates the heart and shapes conduct.
In verse 2, Paul connects his mission to the larger promise of eternal life. Christian hope is not wishful thinking—it is a confident expectation rooted in the character of God. The “hope of eternal life” is not a vague aspiration but a secure future guaranteed by God’s promise. This hope sustains believers through trials and motivates godly living.
Paul describes God as one “who does not lie.” In a culture saturated with deception, especially among the Cretans, whom Paul later describes as “liars” (Titus 1:12), this is a profound statement. God’s promises are utterly reliable.
Paul emphasizes that the promise of eternal life was made “before the beginning of time.” This speaks to God’s eternal purpose. Salvation was not an afterthought; it was part of God’s divine plan from before creation. The gospel is not just about personal improvement or social reform—it is about stepping into a divine story that began in eternity past and culminates in eternal life.
Paul shifts in verse 3 from eternity past to the present. What was promised before time began has now been manifested. God works according to His own divine timetable. Paul points out that the message of eternal life has come to light in this appointed era. God is never late, and His purposes unfold with precision.
The medium God chose for revealing His plan is preaching. In the New Testament, preaching is not simply moral advice or motivational speech. It is the authoritative proclamation of the gospel, the good news that Jesus Christ has died, risen, and reigns. This preaching was “entrusted” to Paul, indicating both responsibility and privilege. Paul was not freelancing; he was a steward of God’s message, commissioned “by the command of God our Savior.”
Interestingly, Paul refers to God as “our Savior,” a title more commonly associated with Jesus Christ. But later in this short letter (2:10 and 3:4), Paul uses “Savior” for both God the Father and Jesus Christ. This reflects the unity of purpose within the Trinity in the work of salvation.
Finally, in verse 4, we see who Paul is writing to: Titus. Paul’s relationship with Titus is both personal and spiritual. He calls him his “true son,” indicating that Titus likely came to faith through Paul’s ministry. This also implies a close bond of trust and mentorship. Titus was a Greek believer (Galatians 2:3) who became one of Paul’s trusted co-workers. The phrase “common faith” reinforces the unity that exists among believers, regardless of ethnic or social backgrounds. Jew and Gentile, apostle and disciple—are one in Christ. Faith in Jesus Christ creates a spiritual family where all distinctions are secondary.
Paul’s customary greeting of “Grace and peace” is more than a formality. Grace speaks of God’s unmerited favor; peace speaks of the resulting reconciliation with God and others. This is the gospel in summary: God gives grace, and from that grace flows peace.
Though only four verses long, this opening of Titus touches on the calling and authority of Paul, the transformative power of truth, the hope of eternal life rooted in God’s unchanging character, the unfolding of God’s plan in time through the proclamation of the gospel, the unity of believers in common faith, and the blessing of grace and peace from our Triune God.
Like Paul, we are called to deepen the faith of others and live out the truth that leads to godliness. Like Titus, we are spiritual sons and daughters with a shared mission. Like the early church, we stand on the sure promises of a God who does not lie and whose purposes are eternal.
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On April 22, 2025, the greatest man I ever knew went to be with his heavenly Father in glory. He wasn't a perfect man while on the earth, but he would strive to know his Savior and Lord in all that he did while on the earth. Even with physical death knocking on his door, he strived to be joyful in the Lord, worshipping Him with family and friends all around him in his last days here on the earth. He taught me so much about what Biblical love really is, even though in my youth, I was quite intemperate and unwilling to receive from his words and actions about Godly wisdom.
Typically, as one gets older, though, they begin to realize those who came before them really aren't as foolish as one thought. As I am older now, I realize that his tough love toward me in my youth was a huge gift. He taught me more than anyone in my life about true biblical love. Love is long-suffering. Love isn't always nice, but it is kind. Love does not delight in evil but rejoices with the truth of God. Love can get angry, but in your anger do not sin because love is not easily angered. When you do sin, own up to it, confess the sin, and ask for forgiveness of the one you sinned against. Then it's up to the one you sinned against to forgive. If they don't forgive, that's between them and God. Leave it be, and genuinely pray for them.
He taught me the importance of sacrificing and loving the family God has given to you, and to honor them in action and in word. Love always protects, love always trusts, and love always perseveres. Love never fails. I am so thankful for the Lord allowing me to be the son of the greatest man I ever knew – my father, Frank Joseph DeZurik. Why is he the greatest? Because he pointed me to the absolute greatest man ever, Jesus Christ. See you in Heaven.
Born on July 25, 1945, in St. Cloud, Minnesota, he was the firstborn son to Jerry and Mary DeZurik (Gallus) (both deceased). He had 2 younger sisters, Annette (deceased) and Carol, who survives and lives in Zimmerman, Minnesota. He grew up in Royalton, Minnesota. He married Judy Rose Ginter on October 19, 1968, in North Prairie, Minnesota. They had two (2) children together, Jason (Jaya Greenberg) born on May 18, 1970, and Rebecca (Gary Rakow) born on November 4, 1972.
Frank is survived by his wife, children, and six (6) grandchildren: Ezra Frank, Elijah Paul, Anika Jewel, Katerina Rose, Eva Marie, and Theresa Grace.
He started working for the Northern Pacific Railroad in 1964 and retired from the Burlington Northern Santa Fe Railroad in 1999… 35 years later. While working on the railroad in Steele, North Dakota, in 1972, he was nearly electrocuted when 7,200 volts of electricity ran through his body. The Lord was watching over him that day. In 1976, while driving home from the bar, Frank fell asleep, hitting a culvert head-on. The engine of the car was found 25 feet away from the car, and the jaws of life were needed to cut him out of the car. The only injuries he received in this accident were a broken collarbone, a concussion, and a gash in his head. It was at this time, in the hospital, that Frank surrendered his life to Jesus Christ. He never took another drink of alcohol again.
After this time, he started to not only become outspoken about his faith in Jesus Christ but strived to live his life for the Lord in everything he did. In 1978, he was promoted to management on the Burlington Northern Railroad and worked out of the shop in St. Paul, Minnesota. During this time, he was also a part of the music group “The Potter's Clay” with his friend, Lowell Olson. They traveled and performed in churches all around Minnesota.
In 1988, the traveling began for Frank and Judy. With his loving and loyal wife by his side, they began a new adventure together, moving to Snohomish, Washington, for his new position in Seattle, Washington. In 1992, they were transferred to Springfield, Missouri, where Frank could be found at Bass Pro Shop quite often. As he put it, “I thought it was great, as Bass Pro Shop was just starting out.” In 1997, they moved just east of Kansas City to Blue Springs, Missouri, and in 1999, Frank retired from the railroad.
Frank was blessed to lead Bible studies, sing in the church choir, and sing tenor in a 10-man singing group called the “Circuit Riders,” which was blessed to perform in Missouri, Kansas, and even in Pennsylvania. He and Judy traveled to Israel in 2000, to which Frank said, “This was an amazing trip.” He and Judy made mission trips to Juarez, Mexico, and were blessed to build homes and share the love of Jesus while there. In retirement, they bought a lake home near Emily, Minnesota. All were welcome to join him to fish on the lake and help him monitor rogue ATV activity as they jumped his driveway on a regular basis. He loved playing games with the family. Some of his favorites were Cribbage, Rook, and Hearts. Frank was known for holding high standards for himself and encouraging others to do the same. He will be remembered as a man of God who strived to do God's will in all that he did. He will be remembered as a man who loved, in his own words, “This Great Nation.”
He will be remembered as a man who loved his wife with his actions as a protector and provider. He loved his children and grandchildren greatly and will be remembered as a man who showed them and everyone the example of always striving to follow the one true King, Jesus Christ.
A Celebration of Life will be held from 1 pm – 4 pm on Saturday, June 28, at Maranatha Church * 24799 Forest Lake Boulevard North, Forest Lake, Minnesota, 55025. An informal service will be held at 2 pm. A light lunch will be served.
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Jesus said a lot about prayer. While many of the Gospel writers spoke about prayer, much of it was somewhat in passing. But I noted something Paul Washer said in one of his sermons: the one thing Jesus’ disciples asked about how to do was how to pray. They didn’t ask how to perform miracles or how to drive out demons. They didn’t ask how to preach. They asked how to pray. I have noticed in my own studies that Jesus could be interrupted on all sorts of occasions, but He could never be interrupted from prayer. Many times, when the disciples searched for Jesus and they found Him, they waited until He finished praying before approaching Him. It was said of John “Praying” Hyde that when he was in his prayer mode, he prayed with the intensity and fervency that no one dared to interrupt him. Prayer was vital to Jesus and His ministry, and He made sure His disciples learned the importance of prayer. This is going to take a few posts, so let’s get into it.
Prayer was something Jesus was noted for doing from the very start. While we only get a few small glimpses of Jesus’ childhood, the first time we see Him as an adult, He comes to get baptized and then is driven into the wilderness to be tempted. It was in that desert of praying and fasting that Jesus demonstrated He would pursue no physical need on His own and would completely and wholly rely on His Father to provide everything He needed in the time needed. How did Jesus overcome the devil in that wilderness? It wasn’t a mere knowing of Scripture, though He absolutely needed that. It was a lifestyle of praying. There is no one, even Jesus in His physical body, who could have prayed and fasted for 40 days without training and practice beforehand. Jesus, while being fully God, did not cheat the system in His humanity in any way. He lived it as a man, and His power came through the power of a lifestyle of prayer and fasting.
Jesus prayed in many fashions and formats. He prayed for needs. He prayed for wisdom. He prayed to glorify God. He prayed for protection. He prayed for His friends. He prayed for those He ministered to. He prayed to deny self. He prayed for submission to the will of His Father. He prayed to forgive others and for the power to heal. Everything He did and said and came out of His life of prayer. But there was one thing Jesus never prayed for: Jesus never prayed for the forgiveness of His sin or for grace that would cover any sin, because He had no sin to repent of. That is the only area in which Jesus’ prayer life was not as necessary as ours. But Jesus had to pray to overcome sin, and so do we.
The tricky thing about prayer is that it cannot be easily defined. The Bible only gives us a few glimpses of what it looks like, but one of the easiest one-word descriptors I can give is “fellowship.” Prayer is with God what fellowship is with each other. Prayer is not treating God like a genie by which we ask God to give us what we wish and what we desire. While we are to present our requests to God, that is not what prayer is first and foremost. Prayer is also not a magical formula to help people through sickness or other needs, though we should pray for them. Prayer is, first and foremost, the process of going to God to be with Him. It is being with God and seeking His face and seeking His glory. It is praising God and glorifying God. It is thanking God. It is confessing our sins before Him and pleading for mercy. It is coming before God with our needs and requesting the aid of the Almighty. It is showing our trust and dependence upon Him. And with that is the submission of our will to His will.
Jesus knew the Scriptures. He knew and understood their point and purpose, but He got there through prayer and seeking what God meant and said in them. Jesus was able to debate the Pharisees not because of a superior intellect, though He was no academic fool, but because He was a man of prayer. When we have spent our time in prayer before we go to battle, God will prepare all the answers we will need in that time. I can give many examples of this in both Scripture and through the biographies and testimonies of preachers and missionaries. But I can also point out times when people have NOT prayed and are relying just on their intellect. They may be able to refute arguments, but they won’t be able to silence the opposition and the spirit driving them. Jesus was able to silence His critics, and it was because He was a man of prayer.
Being a man of prayer, Jesus was able to be interrupted and be at peace. He also knew when to move and when to confront counterfeits. Jesus knew the hearts and intentions of those He dealt with. Yes, He was God, but He did it as a man. Those who are indwelt by the Holy Spirit and listen to Him are able to hear the Spirit’s warnings of something being wrong with a person or to trust this person. If Joseph and Daniel could “interpret” dreams by the power of the Holy Spirit, the same Spirit is able to reveal what is going on to us if only we’d listen. And no, I am not talking about some mystical clairvoyance.
Jesus was a man of prayer, and that was how He got through all He went through and did all He did. That is a model of how we are to live our lives, too. Through prayer, we’ll have the power to do what we are called to do. Over the next few weeks, I’ll explore more of Jesus’ prayer life and His teaching on prayer before I look at Lazarus and Passion Week.
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After wrapping up writing through the book of Ruth last week, the question is always, “What’s next?” In this case, what’s next is the book of Titus. You may be wondering, why Titus? Well, why not? It’s a book of the Bible that I have not yet studied in depth, and writing blog posts through a book is one of my favorite ways to dig deeper into the Scriptures and take others along for the journey.
But before we dive into this small but mighty letter in the New Testament, we need to explore the context of this book. Who wrote it and when? Why was it written? What was the historical situation then? And why does this letter still matter to us today?
The book of Titus begins with a clear attribution of authorship: "Paul, a servant of God and an apostle of Jesus Christ..." (Titus 1:1). From the earliest days of the Church, this letter has been regarded as one of the Pauline Epistles, attributed to the Apostle Paul, the great missionary and theologian of the early Christian movement.
Paul was a former Pharisee and zealous persecutor of Christians who was dramatically converted to Christianity on the road to Damascus (Acts 9). He became a tireless evangelist, church planter, and theologian, spreading the gospel throughout the Roman Empire. His writings make up a significant portion of the New Testament and have profoundly influenced Christian doctrine and ethics.
Titus was one of Paul’s close companions and trusted ministry partners. Though not mentioned in the book of Acts, Titus appears in several of Paul’s letters. He was a Greek convert (Galatians 2:3) who likely came to faith through Paul’s ministry. Paul entrusted Titus with challenging missions, including the resolution of tensions in the Corinthian church (2 Corinthians 7:6-16, 8:6, 8:16-24) and the organization of the churches in Crete (Titus 1:5).
Determining the date of Titus involves some detective work, especially because Titus is not directly mentioned in the book of Acts, where we have a better historical timeline to follow. Most conservative scholars date the letter between AD 63 and 65, after Paul’s first Roman imprisonment (recorded at the end of Acts) and before his second and final imprisonment that led to his execution under Emperor Nero. This assumes that Paul was released from his first Roman imprisonment (Acts 28), continued his missionary journeys, and later wrote Titus along with 1 Timothy. He is believed to have written 2 Timothy shortly before his martyrdom, making it his final letter.
Paul writes to Titus from an undisclosed location, possibly from Nicopolis (Titus 3:12), a city in the province of Epirus in northwestern Greece. This supports the theory that Paul continued to travel and evangelize after the events of Acts, entrusting different co-workers with the oversight of various churches.
Titus belongs to the genre known as "pastoral epistles," along with 1 Timothy and 2 Timothy. These letters are called "pastoral" because they were addressed to individual pastors (Timothy in Ephesus and Titus in Crete) rather than entire congregations. They provide instructions on church organization, qualifications for leaders, sound teaching, and the practical outworking of faith in community life.
As epistles, they follow the structure of ancient letter writing: a greeting, body, and closing. But unlike general epistles (like James or 1 Peter), the pastoral epistles are intensely personal, addressing specific individuals while still containing teachings meant to guide broader Christian practice.
Understanding the situation in Crete sheds light on the content of the letter. Crete was a large island in the Mediterranean Sea, strategically located for trade and travel. Its population was ethnically Greek and steeped in pagan religions and mythology. The Cretans were known in the ancient world for their moral laxity and mercenary tendencies. Christianity had apparently taken root in Crete, perhaps as early as Pentecost (Acts 2:11), when Cretans were among those who heard Peter’s sermon. But by the time Paul wrote to Titus, the churches there were young and disorganized, facing both moral and doctrinal challenges.
Paul had left Titus on the island to “straighten out what was left unfinished and appoint elders in every town” (Titus 1:5). The fact that elders had yet to be established suggests a newly planted church with significant need for structure and teaching. In addition, false teachers were already infiltrating the fledgling congregations, promoting “Jewish myths” and legalistic distortions of the gospel (Titus 1:10-14). Paul’s letter to Titus, then, is both corrective and instructive. It aims to solidify church leadership, rebuke false teachers, and ensure that believers live lives that reflect sound doctrine.
Several key themes run throughout Titus, each reinforcing the relationship between belief and behavior. Sound doctrine and right teaching are essential for the health of the church. Doctrine is not abstract; it directly influences how people live. Church leaders must be people of integrity who are devoted to their families, self-controlled, and able to teach. Leadership in the church is not about status but about service and example. Christians must live in a way that “makes the teaching about God our Savior attractive” (Titus 2:10), which is particularly important in a society like Crete, where Christians stood out for their ethical conduct. Salvation is entirely by God’s grace, but that grace results in personal transformation. Finally, Paul is unapologetic in his condemnation of false teachers. Sound teaching is not just theological; it protects the spiritual well-being of the church.
The letter to Titus remains very relevant today. In a world full of moral confusion, religious distortion, and leadership scandals, Paul’s call for sound doctrine, godly leadership, and ethical living is as urgent as ever. Churches today need leaders who are not only theologically sound but also morally upright. Believers need to understand that the gospel is not merely a set of beliefs to affirm but a life to live. The message of Titus is for all believers today; we have received the grace of God, and we should let it transform our lives.
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God has a special heart for the outcast. He has more commands on dealing with the lowly, the outcast, the poor, and the needy than any other demographic. Many psalms describe God as being the protector, the shield, and the provider for the afflicted, but also the avenger of those who oppress such people. In Jesus’ ministry, I want to focus on three particular outcasts: the woman caught in adultery, Matthew, and Zacchaeus.
The woman caught in adultery was a social outcast because of her promiscuity. Due to the societal stigma upon her, she was unable to make a living for anything other than continuing her sinful relationships. While upholding moral standards is absolutely vital, Jesus’ dealing with her showcases the problem when the system provides no escape from the pit. Jesus never rebuked the Pharisees for their moral standards. He rebuked them for not helping anyone live up to them and making a system that, once in the pit, there would be no escape to get out. The Pharisees never did anything to help people get out of a sinful lifestyle.
In this account, a crowd dragged a woman who was caught in the very act of adultery. Clearly, there are many problems with this setup, but Jesus was doing what He was doing. The one question every sermon asks about this account is: “Where’s the guy?” And if a second question is asked: “How did this crowd know she was doing this unless they were Peeping Toms?” It is not out of the realm of possibilities that the guy was in the crowd himself, and it was all a setup to try to trap Jesus. They asked Jesus if they should stone her according to the Law, and Jesus basically said, “Yes,” however, that the first person to carry it out should be without sin himself, especially that sin. And each person was cut by that from the oldest down. They dropped their stones and walked away. Jesus refused to condemn her; however, He sent a very stern warning to sin no more, or her fate would be even worse.
Matthew and Zacchaeus were Jews who chose to make a living by working for Rome as tax collectors. It was a rather lucrative position because all it took was playing a few of the books to make the taxes more than they actually were and pocketing the rest. It was easy to steal money because Rome never did audits on the tax collectors who charged above what they needed to collect. They only did audits when money was short. And for a Jew to work for Rome was an additional stigma. They were outright hated, and I imagine turnover rates were rather high because it wouldn’t take much for them to be caught in the open and get pummeled to death. The Romans didn’t care who collected the taxes as long as someone did.
With Matthew, Jesus called him out from his booth while he was working. Matthew left immediately. We don’t know what caused Matthew to drop everything so suddenly, but he clearly must have learned about Jesus, hearing about His teachings and miracles. Matthew very likely may have seen some himself, and so for Jesus to call him was something special. He was wanted for the first time in his life. In those days, the goal of many Jewish boys was to be selected by a Rabbi to learn under him and would be given a position of influence. If not, he would most likely take on the job of the father in some trade. Matthew didn’t even have that option. When he went for the Roman position, chances are his own family turned on him, and here, Jesus calls him and wants him.
Zacchaeus was another tax collector, a chief tax collector in fact, who heard about Jesus, and he had the same problems as Matthew. Zacchaeus had another issue: he was short. Very short. He couldn’t see through a crowd, and Jesus was coming. So he climbed a sycamore tree just to see Jesus and call out to Him. But Jesus actually called out to Zacchaeus and invited Himself to his house. Zacchaeus was so moved by Jesus that he surrendered his lifestyle and offered to repay all that which was stolen 4 times over, the requirement by the law when a thief was caught. Now that is repayment with interest.
All three of these people were unwanted, appeared to have no friends, and the only recourse they had was to continue a lifestyle of sin. They had no other direction. The woman was stuck in promiscuity, and tax collectors had to make their living through theft. The general society didn’t want them other than for their own pleasure, either sexually or to humiliate them. The religious leaders considered them even lower than the Romans, which was quite a feat to do. But Jesus had compassion on them. Jesus wanted them to be part of what He was doing. Jesus shared God’s heart for the lowly, the weak, and the outcast, and little drove Him mad more than the very religious system that was designed to help people out of their sin and instead sought to keep sinners in their sin. It is people like this woman and Matthew that drove Jesus to unleash His woes upon the Pharisees, who do all the little religious things but prevent sinners who want help out of their sin from getting out. The Pharisees saw the sinners as “less than” and never recognized their own sins and their own need for a Savior. Jesus didn’t come to make the self-righteous feel good. He came to find His sheep and get them out of the pits they had wandered into, chose to go into, or were led into.
Notice that all three of these people felt compelled to take on the careers they had. I don’t believe any of these three actually wanted such jobs. The woman definitely did not want to be a prostitute but had little choice. Matthew and Zacchaeus knew the social stigmas of being a tax collector, but they had the skill and talent for the job, and it paid well. They didn’t have skill, talent, or training in any other field. And so, the system drove them to those careers, and none of these three had an out. Then Jesus showed up. Jesus is the “out.” Jesus is the escape. But the escape is designed so that you don’t return to the very thing that imprisoned you. Jesus is the escape from an entrapped lifestyle. Jesus is the escape from a societal dungeon that was placed upon you by no fault of your own. Not all who live sinful lifestyles do so because they love their sin; some do so because they were told that is what they were supposed to do, and that was who they were.
Imagine how things would change if society stopped forcing these racial, economic, and social barriers on certain people, and instead, if we were like Jesus, where there is freedom for each person to do what they were meant to do. I was one that society tried to force through the cracks, and my parents would not let that happen. I cannot be grateful enough to them and especially to Jesus because I would have ended up like the woman, or Matthew, or Zacchaeus, someone society discarded and put to use in some sinful activity for the pleasure or benefit of others.
As I write this, I feel a great compassion for the trafficked, especially the sex trafficked, who are forced into promiscuity and are not given an out. They did not necessarily sin willfully, but sin was forced upon them. And Jesus is the escape. I am also thinking about the many people who were forced into false teachings by the world and prevented from hearing the truth. They didn’t choose to believe it. It was shoved down their throats, and they really don’t know any better. Jesus is the answer. Jesus is the out. Jesus is the one who can lift the fog off their heads so they can be free in the mind, too. Jesus saved us, and He can save those trapped by such evil teachings and deeds. Let Jesus continue saving us, and let Him use us to save others.
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The Book of Ruth is a short but profound narrative that gives hope during the dark period of the Judges. Though only four chapters long, it presents heartbreak, steadfast loyalty, divine orchestration, and ultimately redemption. The story of Ruth is more than just an account of a Moabite widow who found favor in Israel; it is a deeply theological work that reveals God’s providence in ordinary lives, His inclusion of outsiders into His people, and a foreshadowing of Jesus as the Messiah.
After writing through this entire narrative a few verses at a time, I wanted to provide a big picture summary before moving on to my next blog post series. You can find all of the individual posts in this series here.
The story begins with tragedy. A man named Elimelech from Bethlehem in Judah takes his wife Naomi and two sons to live in Moab to escape a famine. Moab was a region east of the Dead Sea, traditionally seen as hostile toward Israel. While there, Elimelcech dies, leaving Naomi a widow. Her two sons, Mahlon and Kilion, marry Moabite women, Orpah and Ruth. Then, both sons also die, and Naomi is left with her daughters-in-law in a foreign land (Ruth 1:3-5).
Faced with loss and hopelessness, Naomi decides to return to Bethlehem after hearing that the Lord had provided food there. She urges her daughters-in-law to stay in Moab and remarry. Orpah eventually agrees and returns, but Ruth clings to Naomi in one of the most powerful declarations of loyalty in the Bible: “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God” (Ruth 1:16).
Ruth’s commitment is not just to Naomi, but also to Naomi’s God. In this act of faith, Ruth (a Moabite) enters the covenant community of Israel. Naomi and Ruth arrive in Bethlehem at the beginning of the barley harvest, setting the stage for what comes next.
Chapter two introduces Boaz, a wealthy and respected man from Elimelech’s family. Ruth, needing to provide for herself and Naomi, goes out to glean in the fields. The law in Israel allowed the poor and foreigners to gather leftover grain from the fields (Leviticus 19:9-10), and Ruth takes advantage of this right.
Ruth ends up gleaning in Boaz’s field. The phrase “as it turned out” (Ruth 2:3) hints at the unseen hand of God’s divine providence. Boaz notices Ruth and inquires about her. After learning who she is and how faithfully she has cared for Naomi, Boaz shows her exceptional kindness: he offers her protection, ensures she is provided for, and speaks blessings over her (Ruth 2:12).
Ruth returns to Naomi with an abundance of grain and news of Boaz’s kindness. Naomi immediately recognizes the significance of Boaz’s identity and shares that he is one of their guardian-redeemers. This concept comes from the Levitical law and refers to a male relative who has the duty to redeem a family member in serious difficulty, such as marrying a widow to preserve the family line (Leviticus 25; Deuteronomy 25:5-10). This points toward God’s ongoing care for Naomi and Ruth and the unfolding plan of restoration.
With Naomi’s encouragement, Ruth takes a bold step. Naomi instructs her to approach Boaz at the threshing floor, a nighttime setting that allowed for a private but honorable appeal for redemption. Ruth complies, uncovering Boaz’s feet, which was a symbolic gesture of submission and request (Ruth 3:1-6). This was not a seduction, but a culturally appropriate request for Boaz to take her under his protection, essentially proposing marriage according to the custom of the guardian-redeemer. Boaz responds with admiration and respect (Ruth 3:10-11). However, there’s a complication; another man is a closer relative and has the first right to redeem. Boaz promises to settle the matter the next day.
The final chapter moves swiftly toward resolution. Boaz meets the other potential redeemer at the town gate, where legal matters were settled publicly. He presents the situation, starting with a piece of land Naomi is selling and then revealing that marriage to Ruth would also be part of the redemption (Ruth 4:5). The other relative declines, fearing it would jeopardize his own estate, so Boaz formally redeems the land and Ruth before witnesses (Ruth 4:9-10). This public act secures Ruth and Naomi’s future. The town blesses Boaz and Ruth, comparing her to the matriarchs Rachel and Leah. In time, Ruth gives birth to a son, Obed.
In a beautiful reversal, Naomi, once bitter and empty, is now full of joy and redemption. Obed becomes the grandfather of King David, placing Ruth (once a Moabite outsider) in the direct lineage of Israel’s greatest king and, ultimately, Jesus Christ (Ruth 4:17).
Ruth’s character stands out for her unwavering loyalty. Despite every reason to return to her own people, she chooses to stay with Naomi and commit to the God of Israel. Her love is not only familial but covenantal. Boaz, too, exemplifies loyalty to God’s law, to family obligations, and to compassion.
Unlike other biblical books, Ruth does not feature grand miracles or direct communication from God. Yet His hand is evident in every event—Ruth “just happens” to glean in Boaz’s field, Boaz happens to be a redeemer, and their union leads to the birth of Obed. God is always working, even through ordinary events and human decisions.
The theme of the guardian-redeemer is central. Boaz redeems Ruth and Naomi from their plight, providing security, family, and a future. This redemption mirrors the ultimate Redeemer, Jesus Christ, who takes upon Himself the responsibility for our brokenness and restores us into God’s family.
Ruth was a Moabite—an outsider and traditional enemy of Israel. Yet she is not only welcomed into the community but honored as the great-grandmother of David. This shows God’s inclusive nature and foreshadows the gospel, where the kingdom of God extends to all nations and peoples.
The Book of Ruth is far more than a love story or a historical account. It’s a theological masterpiece wrapped in a humble narrative, reminding us that in seasons of loss, hardship, or obscurity, God is still working. He was constantly working in the lives of Ruth, Naomi, and Boaz, and He is constantly working in your life, too.
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It is difficult to be around me and not hear my talk about Genesis in some way, shape, or form before long. I have a reason for that: Genesis is the target for this generation’s assault on Scripture, and that assault is to cut off the need for Jesus. Satan knows the Bible well, and it doesn’t take long in Jesus’ ministry to see that Jesus held a supreme authority, and it wasn’t merely His Father’s voice. It was Scripture. Jesus memorized Scripture as a boy, knew the prophets, knew the history of Israel, and not just the statements, as all the Pharisees and scribes did. He knew the purpose and meaning behind it because He knew the original Author, His Father, and He had the same Holy Spirit who came upon those authors in Him.
There are multiple occasions in which Jesus goes back to Genesis, and He treats each moment with the very same authority and clarity as He claimed to have. Jesus was challenged on the topic of divorce, so He went to Genesis to get the definition of marriage and its purpose. Jesus was lambasting the Pharisees and cited the bookend martyrs of the Old Testament: Abel and Zechariah, son of Jehoiada (take note that for Jesus, the Old Testament ended with 2 Chronicles, and though Isaiah was martyred after Zachariah was, that was not recorded in Scripture). Jesus warned about the end times being like Noah’s day and like Sodom and Gomorrah – people living their sinful lives without any care for God before sudden judgment.
Jesus’ audience was Jewish, and they all grew up knowing Scripture and its history. He did not need to reinforce the things everyone already knew and practiced. Jesus hardly ever talked about Creation because it was never challenged by the Jews. Neither was homosexuality directly. It was an abomination to the Jews, so it did not need to be brought up. But in every instance where there was an issue, where the scribes would “interpret” passages to go well beyond what they actually said, Jesus would go straight to the plain reading of the text of Scripture and explain the true meaning and intention of it.
In the Sermon on the Mount, Jesus took two of the Ten Commandments against murder and adultery and pointed out that it wasn’t enough to not do the physical deed, but that the issue was whether the desire to do the deed was in the heart. Jesus wasn’t concerned if you actually killed someone, but by some will of the flesh, you refrained. He was more concerned if the very thought of murder was in the heart. Because if you got to the point that there were no consequences for the deed, sin would show up, and you would do it. Jesus did this with any reference to Scripture. He showcased the point and purpose of the passage, and it was often something they weren’t getting at “church.”
In this snapshot of Jesus, I want to emphasize two things: first, the false teacher is always going to make things confusing by removing clarity and adding things totally not intended, even with good motivations. The regulations the Pharisees had added were no different than what Adam and Eve did in the Garden of Eden. God said, “Do not eat of the Tree.” But Eve added, “Do not touch it.” That wasn’t what God said, and that was how the Serpent got her. She didn’t stand on what God actually said. Another part of the deception of a false teacher is that God’s Word truly wasn’t that clear and didn’t mean what it said. This is far more rampant today. So many in the Church want to be seen as believers, but they always seek to muddy the waters and make Scripture unclear so their opinions can be allowed to stand. It’s a terrible form of logic. If Scripture is not clear about something, we have no right to speculate and hold it to ANY value other than speculation. But the false teacher is going to make his speculations both equal to Scripture and often superior to Scripture, often purposefully making very clear passages unclear and with fancy words, arguing over technical definitions, and trying to sound smart, making it sound like they know more than you do. Don’t listen to that. Any teacher who actively promotes “old earth creation” models does this. They always seek to add their opinions about nature, always from a worldly, naturalistic perspective, to creation and make sure that Genesis could not mean creation was in 6 days, with only a few thousand years of history, and especially not describe a global flood.
Instead, look to Jesus and those who walk after Him. Jesus’ model was to provide clarity. A true teacher will bring clarity and confirm the message that has always been. We see this in the Councils in the 300s AD regarding the deity of Christ, in the Reformation with salvation being of grace and not of works, and we are seeing it today regarding origins and what is called “young earth creation.” All three of these movements were not new teachings but a return to original teachings and an emphasis on the clarity of Scripture and the original purpose of its message.
Jesus brought clarity, and unfortunately for most, that is what they did not like. They loved His works, His miracles, His kindness, and His compassion, but they did not like His words. They did not like His drawing the line in the sand with, “This is what God says and requires.” In every instance, Jesus took the clear reading of Scripture, stated its true purpose, and raised the stakes from what the people understood. Those stakes include intentions, not just actions. And when Jesus noticed the difference between the claims of belief and the motivation behind them, He did not hold back. He told people who professed to believe in Him that they were actually trying to murder Him. Instead of directly answering how, He just hit the point harder as though He was trying to drive them away.
Jesus didn’t want fake followers. He didn’t want crowds who made a lot of noise but had nothing real to show. He spoke the raw truth, as intended, and let those who wanted it stay and let those who didn’t want it to walk away. Jesus held Scripture as His authority. While He absolutely listened to the Father through the Holy Spirit, it was Scripture that was His anchor, and He held it as the authority from Genesis forward. That is my authority over anything else as well.
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This, then, is the family line of Perez:
Perez was the father of Hezron,
Hezron the father of Ram,
Ram the father of Amminadab,
Amminadab the father of Nahshon,
Nahshon the father of Salmon,
Salmon the father of Boaz,
Boaz the father of Obed,
Obed the father of Jesse,
and Jesse the father of David.
- Ruth 4:18-22
The Book of Ruth ends with what might seem, at first glance, an abrupt pivot – a genealogy. After four beautiful chapters of narrative about loyalty, love, providence, and redemption, the story concludes by tracing a line of descendants from Perez, son of Judah, to King David. To modern readers, genealogies can feel anticlimactic, like reading the end credits after a great drama. Yet in the ancient world, genealogies were powerful tools of meaning, identity, and hope. This closing passage of Ruth is no exception. Rather than a mere list of names, it weaves together deep theological threads and offers enduring insights for us today.
The genealogy of Ruth does not appear in isolation. By tracing the line from Perez to David, the author situates Ruth’s story firmly within the grand narrative of Scripture. Perez, the son of Judah and Tamar (Genesis 38), was a significant figure in Israelite tribal history. The tribe of Judah would later be identified as the royal tribe, the tribe from which Israel’s kings, and ultimately the Messiah, would come (Genesis 49:10).
By anchoring Ruth’s story into the line of Judah, the genealogy highlights how God’s providence works not only in personal stories but in national and even global history. Ruth, a Moabite widow, becomes woven into the fabric of Israel’s destiny. Her faithfulness and her inclusion into God’s people have implications far beyond just her life; they help shape the lineage of King David and, by extension, the story of Jesus Christ (see Matthew 1:1-16). This teaches us that no story is isolated. Our lives, like Ruth’s, are connected to larger purposes we cannot always see. Our small acts of faithfulness today may echo far into the future, whether we realize it or not.
The Book of Ruth is filled with themes of redemption. Boaz is portrayed as a guardian-redeemer who rescues Ruth and Naomi from poverty and social marginalization. Yet the final genealogy shows us that this redemption is not just temporal or social; it is generational and eternal.
By fathering Obed, Boaz and Ruth start a family line that restores Naomi’s family line, which seemed on the brink of extinction. Naomi, who had once declared, “The LORD has brought me back empty” (Ruth 1:21), now cradles Obed in her arms as a tangible sign of restored hope. The genealogy magnifies the truth that God redeems what appears lost, revives what seems barren, and writes new futures where none seemed possible.
For us today, this invites us to see how God’s work of redemption operates on multiple levels. It reminds us not to lose hope in the bleak seasons. God’s redemptive power can transform not only individual circumstances but entire family legacies.
Ruth’s Moabite identity is a crucial element of the story. The Moabites were historically enemies toward Israel (Deuteronomy 23:3-6), and yet Ruth’s faith and loyalty to Naomi and to Israel’s God led to her full inclusion into God’s covenant. By marrying Boaz and becoming the great-grandmother of David, Ruth shatters ethnic and cultural barriers.
This genealogy affirms that the Kingdom of God has always had room for outsiders who turn to Him. Ruth is not merely accepted; she is honored as a pivotal figure in Israel’s story. For modern readers, this invites reflection on the radical hospitality of God’s kingdom. The church, as the body of Christ, continues to be a place where those from every tribe, tongue, and nation are grafted into the people of God.
Ending the Book of Ruth with David’s name is no accident. For the original audience, who were likely living during or after David’s reign, this genealogy underscored the legitimacy of David’s royal lineage. It reminded Israel that God had orchestrated events across generations to raise up a king “after His own heart” (1 Samuel 13:14)
From a Christian perspective, the genealogy doesn’t stop with David. Matthew 1 explicitly echoes Ruth 4’s genealogy to show that Jesus Christ, the ultimate Redeemer, descends from this line. Thus, the narrative of Ruth is not just a prequel to David’s reign; it is an overture to the arrival of the Messiah. This teaches us to view history and our own lives through the lens of God’s unfolding kingdom. Even in mundane decisions or challenging circumstances, God is at work, advancing His redemptive purposes that culminate in Christ.
One final note from the genealogy is its testimony to God’s covenantal faithfulness. The ten names listed span several generations, from Perez (in the time of the patriarchs) to David (the era of monarchy). Across centuries, despite human failings, suffering, exile, and wandering, God’s promises endure. For us today, this provides a solid foundation in the midst of life’s uncertainties. God is faithful to His promises, even when timelines stretch longer than we expect. His work spans beyond our lifetimes but always aligns with His perfect will.
Far from being dry historical data, this genealogy is a testimony of grace, hope, and purpose. It invites us to entrust our stories to the God who writes history – a God who, through Ruth and Boaz, gave Israel a king and the world a Savior.
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