To the pure, all things are pure, but to those who are corrupted and do not believe, nothing is pure. In fact, both their minds and consciences are corrupted. They claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good.
- Titus 1:15-16
These verses are a powerful climax to Paul’s warnings against false teachers in Crete. They provide insight into the moral and spiritual condition of those who claim to know God but whose lives deny that profession. They remind us that true godliness is not measured by religious words, rituals, or external behaviors, but by a transformed heart and a life aligned with the truth of the gospel.
Paul exposes a deeper issue: when false teaching poisons the mind, even good things are twisted. And when hypocrisy governs behavior, people may look godly on the outside but be unfit for the work of God.
Some misuse verse 15a to justify sinful behavior: “Well, I’m pure, so everything I do is okay.” But Paul is not giving a green light to moral relativism. He is not suggesting that purity makes sin acceptable. Rather, he is refuting legalistic false teachers who declared certain foods, practices, or rituals as unclean, even though God had not. This is in line with what Jesus taught in Mark 7:15: “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them.”
The “pure” are those who have been cleansed by Christ and walk in His truth. Their purity is not self-made but gospel-given. Because their hearts have been transformed, they can enjoy God’s creation rightly, without being bound by human rules or fear of defilement.
Paul’s words challenge the legalistic mindset that sees spiritual danger in every material thing. But Paul says the problem isn’t with the object; it’s with the heart. A pure heart, informed by God’s Word, can discern what is good and enjoy it as a gift from God. Legalism places external boundaries on what God has declared clean, while true purity flows from the inside out, grounded in grace, not rules.
In verse 15b, Paul turns from the pure to the corrupted. These are likely the same false teachers from verses 10-14, possibly from the circumcision group, who insisted on human commands and Jewish myths to determine purity. Ironically, their obsession with external righteousness revealed the deep corruption within. Paul connects corruption with unbelief. These individuals may be religious, but they don’t genuinely trust in Christ. Their spirituality is external and performative. Because they reject the gospel of grace, they rely on human effort and religious rules. They see impurity everywhere, not because things are truly impure, but because their own hearts are corrupt.
Paul says their “minds and consciences are corrupted.” This is a sobering statement. The conscience is meant to guide moral decisions, but when it’s seared or corrupted (see 1 Timothy 4:2), it no longer functions properly. These false teachers likely believed they were honoring God, but they were blind to their own spiritual decay. This is why mere sincerity is not enough. A person can sincerely believe they are doing right and still be deeply deceived if their heart is not rooted in truth.
Verse 16 may be the most devastating indictment of all. These false teachers talk the talk; they “claim to know God.” But their lives tell a different story. Their actions expose the truth: they are strangers to the God they profess. Their deeds don’t reflect His holiness, love, or truth. This kind of spiritual hypocrisy is deadly, not just for the person involved but for the church. When people who claim to represent Christ live in contradiction to Him, it damages the witness of the gospel and confuses the watching world. Paul doesn’t hold back. These individuals are “detestable, disobedient, and unfit for doing anything good.”
How do these verses speak to our modern churches? The challenges of legalism, hypocrisy, and corrupted consciences that Paul addressed in first-century Crete are unfortunately still alive and well today.
Churches must guard against replacing the gospel with a list of dos and don’ts. While Biblical commands matter, we are not made pure by law-keeping (since no human can perfectly keep God’s holy law), but by Christ’s finished work. Legalism may look holy, but it actually fosters pride, judgment, and fear.
We must learn to evaluate fruit, not just words. Just because someone speaks Christian language or knows theology does not mean they truly know God. Are they humble? Loving? Obedient? Do they serve others, walk in repentance, and grow in grace? Jesus said, “By their fruit you will recognize them” (Matthew 7:16). The church must cultivate discernment to recognize wolves in sheep’s clothing and protect the flock.
We must each ask ourselves the question: Does my life reflect the God I claim to know and follow? No one does this perfectly, of course. But when we fall, do we repent and seek grace? Are we growing in godliness? Are we generous, compassionate, honest, and faithful?
Churches must call believers to authentic discipleship. Our words must match our actions, and the presence of Jesus must be visible not just in worship but in everyday life.
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Throughout the Bible’s history, whenever a messenger from God, namely an angel, came to give a message, there was a general response to bow and worship the angel. In every instance when this happened, the angel would refuse worship and give glory to God. Whenever any man was worshipped and treated like a god, God spoke out against it; in some cases, like with Herod, God killed him on the spot. Jesus, however, never once refused worship. And one of the clearest cases for this was after raising Lazarus from the dead. Lazarus’s sister, Mary, out of such gratitude that cannot be expressed in words, anointed Jesus’ feet with spikenard perfume, among the most expensive and rare perfumes that would take nearly a year’s wages to pay for. Jesus did not stop her, but instead stopped those who tried to stop her. What is the deal?
Jesus was supposed to be a humble man who never considered Himself to be of high reputation, status, or stature. He stooped down from heaven and took the form of a servant. Even taking the form of royalty would have been a significant step down for Him, but He took a position of the lowly, one of poverty, and even submitted Himself to the execution of a criminal. But Jesus never refused worship. He never told anyone not to worship Him. He never rebuked anyone for calling Him Lord or even “God.” That is a serious offense if you are not God, and the Pharisees were absolutely right to be completely offended by Jesus declaring Himself to be the “Son of Man” of Daniel, the prophesied Savior to come, if He was not that person. But if He was, and He is, that “Son of Man,” then He is the only one worthy of being worshiped.
Jesus wasn’t just a miracle-worker. While no true miracle worker had been seen since Elisha, Jesus did not act like Moses, Elijah, or Elisha, who did such miracles. They knew they were just men like us – weak, frail, and certainly anything but perfect righteousness. But Jesus wasn’t. He was a man just like us, but without sin. And to see a man take worship and be without sin was so strange to those in that time; it was unfathomable. I don’t believe any of us would actually have recognized it until the Holy Spirit came at Pentecost. We may have believed in Jesus and followed after Him, but not actually understood He was calling Himself God. The Pharisees did. And I believe that is why God hid that fact from the disciples, except for Peter, briefly, so they would be ready to proclaim Him as THE God, not just “a god” who rose from the dead.
When Mary worshiped Jesus by anointing His feet, Judas got offended. He wanted that perfume to be sold and the money given away, so that he could pocket some. One of the reasons Jesus allowed this worship was to show who truly did worship Him. One thing I have noticed is that worship will reveal the genuine from the counterfeit. Not merely in the act of worship, but in the manner of worship. When another sinful woman (some believe to be Mary Magdalene, not the Mary, sister of Martha and Lazarus) anointed Jesus’ feet at Simon the Pharisee’s house, Simon never even gave Jesus the basic honor of a standard guest by having Jesus’ feet washed. Simon did not honor Jesus or even follow standard hospitality practices. Yet this woman worshiped with all she had. Jesus noted it, too, because she was forgiven much and recognized her sin. This Pharisee thought he was already good and didn’t need a Savior.
There is a way to worship God, and there is a way not to. I believe too many of us, and I say ‘us’ because I am including myself, take worship too lightly. We think worship is going to church and singing songs; however, worship actually means to present oneself prostrate, face to the ground, in full humility. That is why we “bow our heads” in prayer. It’s to take a lowly position, to “look down” as a servant looks down before the upper classes. Worship is to put something higher than you and to serve that which you worship. We say we worship God, but do we actually do that?
God gave us instructions on how to worship. In the Old Testament, there was a specific manner and location to worship. While God was everywhere and worship could be done anywhere when necessary, there were never instructions that allowed for mere convenience or manner to be done however we wanted. The Old Testament times were times of grotesque idolatry, and the people believed they could worship God at the high places and shrines of these idols. They did not worship the idols instead of God; they worshiped the idols alongside God. And we know when one tries to serve two masters, only one is going to actually get fed. Today, we don’t need to go to a temple or do any cleansing ritual, but the worship needs to be from the heart. Many people gladly proclaim that and then do whatever they want, and that’s not how things should go. I hate the statement “God knows my heart,” Because most use that as a self-righteous boast, having no clue that God really DOES know your heart and His verdict is not as nice as yours.
If there were two people I would cite as model worshipers, they would be Abel and David. Of all the Old Testament saints, there are none who showcased they understood their sin like they did and took the sacrifice of the animals very seriously. What they offered is worship that God accepts. In contrast to Abel, what Cain offered was worthless to God. In contrast to David, what Saul boasted to offer in sacrifice to excuse his disobedience was worthless compared to the obedience he should have shown. Worship is much more than lip service and singing. It is submission followed by trust and obedience. We worship that which we obey and serve. And most of the time, it will be either God or ourselves. Choose you this day whom you will serve.
Jesus calls for genuine worship. Mary showed genuine worship; however, next week, we’ll see false worship on display when Jesus enters Jerusalem to empty praises.
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This saying is true. Therefore rebuke them sharply, so that they will be sound in the faith and will pay no attention to Jewish myths or to the merely human commands of those who reject the truth.
- Titus 1:13-14
In our culture of tolerance, soft-spoken disagreement, and discomfort with confrontation, Paul’s words to Titus may strike a nerve. They are firm, unapologetic, and directive. Paul has just described the false teachers troubling the Cretan churches (those who are “rebellious people, full of meaningless talk and deception as in Titus 1:10), and now he gives Titus explicit instructions: “Rebuke them sharply.”
Why is Paul so direct? Because souls are at stake. Sound doctrine is essential to the health of the church, and spiritual disease cannot be ignored. Just as a surgeon must cut to remove cancer, so a pastor or church leader must sometimes rebuke falsehood to preserve the faith community.
Paul left Titus in Crete with the task of setting the churches in order and appointing elders (Titus 1:5). The church there was young, vulnerable, and facing infiltration by false teachers, particularly from the circumcision group, who were likely promoting a blend of Jewish legalism and speculative myths.
Crete had a reputation for moral laxity. Just before this in verse 12, Paul quoted a Cretan poet: “Cretans are always liars, evil brutes, lazy gluttons.” Paul affirms this assessment, not to stereotype the Cretan people, but to point out the moral and cultural backdrop in which the church is being planted. It is in this context that strong leadership and doctrinal integrity are desperately needed.
Paul is not advocating unnecessary harshness. His intent is restoration, not humiliation. The Greek word for “rebuke” means to expose, convict, or bring to light. The word “sharply” intensifies the command, calling for decisive and firm correction. This raises an important question: What does godly correction look like?
When correction is necessary, it must be bold. The health of the body of Christ depends on courageous leaders who are willing to speak truth even when it’s unpopular. This rebuke is not for minor disagreements but for teaching that undermines the gospel. Correction must also be purposeful. The goal of rebuke is not punishment, but spiritual healing. Paul wants these individuals to become “sound in the faith.” Though correction can be sharp, it is an act of love. The church must learn to see confrontation through a redemptive lens—it is a gift when done with humility, patience, and love.
Paul identifies two elements of the false teaching that need to be called out: Jewish myths and human commands.
The Jewish myths were likely legends or speculative stories rooted in Jewish traditions but not grounded in Scripture. They may have included elaborations on genealogies or allegorical interpretations of the law (see 1 Timothy 1:4 and 4:7). These myths created distractions from the gospel, offering complex teachings that appeared “deep” but were empty of life-changing truth. In today’s church, the equivalent might be the obsession with speculative end-times timelines, fringe theological theories, or overemphasis on minor doctrines that distract from the centrality of Christ.
Human commands refer to legalistic rules imposed by religious teachers that had no basis in God’s Word. Jesus warned of such traditions in Mark 7:7-8: “They worship me in vain; their teachings are merely human rules.” These teachers were adding burdens to people’s lives, likely telling them that faith in Christ was not enough—that circumcision or dietary laws were also necessary. This form of legalism is not just a first-century problem. Modern equivalents include teachings that reduce Christianity to behavior management, performance-based religion, or rigid systems of control not found in the New Testament.
Just as Titus had to confront error, church leaders today must be vigilant in guarding the pulpit and teaching ministries. Elders, pastors, and teachers are accountable to God for what is taught under their leadership. Churches must be discerning when selecting curriculum, inviting guest speakers, or endorsing books. Theological error often creeps in subtly, not always with overt heresy, but through messages that dilute the gospel or promote man-centered spirituality.
When correction is necessary, it must be done with the goal of restoration, not alienation. Paul offers similar wisdom in Galatians 6:1: “If someone is caught in a sin, you who live by the Spirit should restore that person gently.” But gentleness does not mean weakness. A church unwilling to correct error is a church compromising the truth. Leaders must be willing to speak directly when the gospel is at stake. In an age where calling something “false” is seen as offensive, the church must remember that eternal souls are far more valuable than public opinion.
Paul’s goal was that people be “sound in the faith.” This implies an ongoing process of spiritual formation. Churches must prioritize teaching theology, not just inspirational messages. Sound doctrine grounds believers in truth, protects them from deception, and fuels godly living. Every believer should be equipped to recognize false teaching and cling to biblical truth. The best defense against deception is saturation in Scripture.
While this passage speaks to leaders, it also applies to every believer. Sound doctrine is not just the pastor’s job; it’s the foundation of every Christian life. Are we open to correction? Or do we resist it, thinking we are above it? When we read Scripture, do we allow it to expose us? Do we welcome godly counsel and correction from others? Are we growing deeper in the truths of the gospel, or drifting into myths, fads, or human philosophies?
A healthy church is not one without conflict; it’s one that handles conflict biblically. May we be the kind of people, leaders, and communities who love truth, correct error, and build one another up until we all reach maturity in Christ.
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The last public miracle Jesus performed in His earthly ministry before going to the cross took place one week before that fateful day: when He raised Lazarus from the dead. This account, which only John records, is the one miracle given the most attention. There is more setup and buildup for this miracle than for any other Jesus performed. And there are more implications of this miracle by the public recorded than with any other miracle Jesus did. It is one thing to heal lame people or to make blind people see. It is something else to make food multiply or to walk on water. But Jesus proved His divinity with His third miracle of bringing someone back from the dead. With two others, the son of the widow at Nain and Jarius’ daughter, Jesus preferred that it be hushed. Yet with Lazarus, it was fully public.
Jesus raised Lazarus moments before His triumphant entry, and people thought He was coming to finally claim the throne and drive out Rome. This created a lot of tension among the priesthood, who knew full well that Rome would annihilate them if they tried, because many had tried and failed before anything could get off the ground. One of the plots they contrived was to kill Lazarus; being alive after four days of publicly being known to be dead and buried, he was living proof of Jesus’ power and authority. To them, killing Lazarus would kill the testimony of Jesus raising him. Obviously, they didn’t carry out that plan because they chose to focus more on killing Jesus first.
Why did Jesus raise Lazarus? And why did He wait so long to go see him? Obviously, Jesus cared, and it showed when He wept in front of Mary, Martha, and the crowd; however, He could have come sooner. He didn’t. Why not? As I mentioned, Jesus was about His Father’s business first and foremost, and in His spirit, Jesus knew not to go yet. It was not until Lazarus had already died, and it took two days to get Him the message and two days to get to Bethany, four days total. He waited. Because the Father did not want to show this time that Jesus had power over sickness. He had already shown that many times, and this is what Mary and Martha were counting on. The Father wanted to show that Jesus had something much more than that: the power to raise the dead. This would be a preview of what would happen one week later when Jesus would come out of the grave Himself. Jesus came to show that He had more than just the power to give life, but that He is the Resurrection and the Life.
Think about that. It is Jesus who gives life. Jesus is the active creating agent of the Creation. It was Jesus who breathed life into the figure of dust to become a living soul and called it “man.” It is Jesus who gives us all life. It is all in accordance with the will of the Father, who knows the day and hour of our lifespans, including every choice that people would make into that plan. And it is Jesus who gives life and takes life. It is beyond what we can truly fathom as to why He allows some to live and some to die. Why can’t God just raise all our loved ones? Why does God have to allow people to suffer and die?
This life is temporary, and it is going to end sooner or later. Yes, those of us who have lost loved ones grieve, and we know intuitively that death is not natural. That is why we grieve. It’s not supposed to happen. It wasn’t inherent in the original design. That is why the idea of resurrection is so vital. This life is temporary, but the life to come is eternal. Jesus rose Lazarus from the dead to show that even death itself is not the end. Death came in as an intruder, a result of the curse due to sin, but also as a mercy to us sinners, that we would not continue to live in this state of misery and corruption.
Immortality is a dream many people have because it was something we had and lost because of our sin. We long for that utopia and that fountain of youth. We instinctively long for that which was lost in the Garden. That is why so many want heaven. But do they want God? That is the question. Yet, in many fictional stories of those who acquired immortality, it is interesting how often the theme of these immortals desiring closure and having peace when they finally die shows up. At the same time, so many fear death because all know that when death comes, judgment comes. The accounting takes place. For the non-believer, death is something to dread because they have the wrath of God bearing upon them. For the believer, death is something to embrace because we will finally be freed from this body cursed by sin and will be in the presence of God, awaiting our new body that will be glorified. The raising of Lazarus is just a quick snapshot that death is not the end of the story, but the mere closing of a chapter that opens to a much bigger one.
When Jesus raised Lazarus from the dead, He also triggered the religious leaders to a point of total desperation on their end. One comment I heard that I think has at least some merit is that Jesus calculated every move He made to set up the crucifixion. Jesus could have so easily played the crowd to do anything, but if you look at how Jesus would draw crowds to the point where He was a public figure worthy of notice, yet kept turning away crowds who didn’t want to accept His message, and how He confronted the Pharisees, it was all a strategic plot to get His enemies to get Him killed. It wasn’t on Jesus’ part as a man, but on God’s. It was the Father’s plan, and He did it to get Jesus’ own enemies, those who sought to mark Jesus as anything but the Messiah, to actually fulfill the very Scriptures that revealed Him. Think about it. Jesus was sold for 30 pieces of silver to Judas just as Zechariah prophesied. All Caiphas and his ilk had to do was offer 20 or 40 pieces of gold. Anything but 30 pieces of silver – the price of a slave. That is why Paul said that if the enemies of God knew what they were doing, they would not have crucified Christ. So the raising of Lazarus, Jesus’ final public miracle, was all part of God’s plan to get Jesus to that Cross and truly conquer death once and for all.
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For there are many rebellious people, full of meaningless talk and deception, especially those of the circumcision group. They must be silenced, because they are disrupting whole households by teaching things they ought not to teach—and that for the sake of dishonest gain. One of Crete’s own prophets has said it: “Cretans are always liars, evil brutes, lazy gluttons.”
- Titus 1:10-12
In the first part of his letter to Titus, Paul outlines the qualifications for elders—spiritual leaders who must be above reproach, self-controlled, hospitable, and firmly grounded in sound doctrine (read about that here and here). But why is such rigorous character and doctrinal stability so necessary?
Paul answers that question directly in this passage: because false teachers are already active in the churches of Crete, and their influence is devastating. Without Godly leaders who can stand firm in truth and correct error, entire households – and by extension, the health of the church itself – are at risk. This is one of the most blunt and urgent passages in the New Testament about the threat of false teaching. It is not politically correct, but it is spiritually vital.
Paul’s concern about false teachers is not isolated. He says, “There are many rebellious people” (verse 10). The problem of false teaching in Crete was widespread, not confined to one eccentric person or group. It was enough to threaten the spiritual life of multiple congregations. The Greek word for rebellious means “insubordinate,” “unruly,” or literally “not under authority.” False teachers refuse to submit to the gospel, the teaching of the apostles, or the elders of the church. They want to be their own authority.
This is often the root of all false teaching, which is a rejection of Christ’s lordship and the authority of Scripture. Instead of being humble servants of the Word, they twist it to serve their own ideas and desires.
Paul accuses them of “meaningless talk,” which means idle, fruitless discussions: words that might sound clever or sophisticated but accomplish nothing spiritually. These teachers were masters of speculation and controversy. Instead of building up believers in truth, they sowed confusion. He also calls them “deceivers.” False teachers don’t simply misinterpret by accident; they lead people astray, often knowingly. Their words look attractive but carry poison underneath. This is why theological precision matters. Even “small” errors, when left unchecked, can distort people’s understanding of God, salvation, and holy living.
Paul’s reference to “the circumcision group” likely refers to Jewish Christians or Judaizers who insisted that Gentile converts must adopt Jewish customs like circumcision, dietary laws, or ritual observances to be truly accepted by God. This was a recurring issue in the early church (Acts 15, Galatians 5). Adding human requirements to the gospel undermines grace. Paul is relentless against such teaching because it shifts trust from Christ’s finished work to human effort. Any teaching that says, “Jesus plus something else saves you,” is not the gospel.
Paul’s words in verse 11 are very strong. He doesn’t say ignore them or tolerate their differences. He says they must be silenced, literally meaning to muzzle or to stop the mouth. In other words, their influence must be shut down. This is not harshness for its own sake; it’s an act of protection. Paul, like a good shepherd, is guarding the flock from wolves. If false teaching is not confronted, it spreads like an infection. Modern churches often avoid such language out of fear of appearing intolerant. But Scripture makes clear: truth is worth defending, and false teaching must be addressed directly to protect the people of God.
In the first-century church, many gatherings took place in homes. A false teacher gaining influence in one household could sway an entire congregation meeting there. The phrase also suggests that families were being divided or spiritually damaged. False teaching is not an intellectual game; it devastates lives. It can lead believers into despair, legalism, immorality, or total abandonment of faith. Their motivation for dishonest gain exposes their hearts. These teachers weren’t primarily seeking God’s glory or the good of others. They were after money, power, or personal prestige.
In verse 12, Paul quotes a well-known saying from Epimenides, a Cretan philosopher-poet who lived around the 6th century B.C. The statement was famous in the ancient world and had become a kind of cultural proverb. By quoting one of Crete’s own authorities, Paul underscores how deeply ingrained these vices were in the local society. The cultural climate made it fertile ground for deception, corruption, and moral laxity. This cultural backdrop made the need for strong, Godly, discerning leadership even more urgent. The Cretan believers could not simply follow the norms of their environment; they needed elders who lived radically different lives and guarded the gospel from cultural distortion.
Though this passage is contextual—addressing Titus’s specific situation in Crete—it provides timeless principles for how churches must respond to false teaching.
The church should appoint qualified leaders. The primary defense against false teaching is Godly leadership that knows and holds fast to the truth. Leaders must be able both to teach sound doctrine and to refute those who contradict it. Churches that neglect biblical qualifications for elders often find themselves spiritually compromised. Leaders must be willing to address the error directly, refuse to give it a platform, and remove false teachers from positions of influence.
One of the best ways to combat false teaching is to fill the church with the truth. Leaders must feed people solid biblical teaching so that believers can discern truth from error themselves.
False teaching is just as prevalent today as it was in the first-century church, though it often wears new disguises: the prosperity gospel, moral relativism, hyper-legalism, or progressive reinterpretations that deny historic Christian truths. The church must remain vigilant, testing everything by the Scriptures
This passage shows us that false teaching is a spiritual cancer. Left unchecked, it destroys lives, damages families, divides churches, and dishonors Christ. Paul loved the Cretan believers too much to ignore this danger. He loved the gospel too much to let it be distorted. And he charged Titus, and the Church through all the ages, to take up the same vigilant, courageous task.
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There is one moment in Jesus’ life that illustrates one of the key natures of prayer: the Garden of Gethsemane. Jesus was about to face the cross and the wrath of the Father upon sin, and in such emotional distress, He prayed with such great intensity that He sweated blood. He prayed three times for any other way to be taken. And I do like how The Chosen’s depiction of this scene gave Jesus a brief vision of Abraham and Isaac about to do the same thing, and at the last second, God provided a ram to replace Isaac. I think it’s plausible that Jesus thought about that moment as He prayed. But in the end, each time, He prayed this key thought I want to emphasize here: “Not My will but Your will be done.”
Because we live in an American culture that is obsessed with self and consumption, we treat church and prayer that way. What can the church give me? Our prayers are for our comforts, dreams, and desires. To be clear, there is nothing wrong with praying for our needs and dreams alone; however, God is not a genie whom we go to for our fulfillment. That is why God was so ticked at Israel for their idolatry. They went to the idols so they could have their comforts and desires met. They viewed God the same way: as a means to their ends.
I wrote about praying with importunity last week, and here is the other side of it. We don’t pray to get what we want; we pray to get what God wants. We pray to see God’s will done and in action here on earth. God’s chosen vehicle for accomplishing His will on earth is through praying men and women who will believe Him. Does that mean if we don’t do it, God won’t get what He wants done? No. God is sovereign, and He is going to get it done with or without us. But if we don’t do it, God will find someone who will, and it won’t be God’s loss. It will be our loss, and it will be those whom God wants to bless through us who miss out. Think about it. If you have a gift that is useful to the Church but don’t use that gift, not only do you lose out on seeing that talent grow and develop, but you rob others of being blessed by it, too.
Jesus came for one primary purpose: to do the will of the Father. He purposed to do nothing except what the Father told Him to do, nor say anything unless He heard the Father say it. How did He do that? Prayer. By His lifestyle of prayer, He was able to hear the voice of God and know what to say and do at every given moment. Jesus often paused to pray in ministry. One such example is the case of the demon-possessed boy, and the disciples could not drive out the demon. Jesus watched the boy writhe in pain while the demon convulsed him, asking the father how long this had been happening. Why didn’t Jesus do anything quicker? The answer was simple: He was praying. He wanted to have His orders before He took action. Jesus was a man of action, but He was a man under authority, as a certain centurion recognized, and Jesus took no action without the authority to do it. When Jesus cleansed the Temple, yes, it was a mixture of rage, wrath, sorrow, grief, and zeal, but He had the authority to do that. When Jesus went to the Pool of Bethsaida, He only had the authority to heal one person, not the whole lot.
Jesus made His mission that of His Father. So, His prayer was to seek the will of the Father and to have the strength, power, and authority to carry it out. That is the mindset we should have. God is not a means to our end. We are to pray for the means to accomplish God’s ends. The Christian life is not about how God can give us a life by which we can consume and enjoy, but about a life in which we are to spend it for His kingdom and His glory. I keep saying this, and I’ll say it again: “It’s not about you!” This life is not about you. It is about Christ. It is about God.
Jesus prayed, “Not my will but Your will be done.” Jesus was obedient to the cross. He literally gave up everything, including every drop of blood and life He had. There was nothing whatsoever that Jesus kept back for Himself. We can’t fathom what that looks like. We barely even know what suffering actually is, though I do believe most of you reading this, including myself, are going to experience that in a short time. The time is coming when the stuff I am writing and it gets posted on social media is going to get me jail time. And that’s the start of it. It’s already happening in the UK. And I have to be in a position to accept that. When the Apostles defied the authorities, they were not rebellious. They knew full well the consequences for preaching in the name of Jesus would mean imprisonment and torture. And so when they defied such orders and continued preaching the name of Jesus, they accepted the punishment and suffering. Richard Wurmbrand said that while he was in prison, preaching to the other prisoners would induce a beating. So he would preach, the guards would give him a beating, and both would be happy. And when he got done from the beating, he’d come right back and say, “Now, where was I?” It’s not about our will but about God’s will, and the secret is prayer.
Why do we have the job we have? Why do we live where we live? Why do we have the things we have? Is it because of our will or because of God’s will? I am a teacher because of God’s will. I wouldn’t even know what to do without that. I tried. I could not find anything that “I” wanted to do with my skill set. Teaching was not on my agenda until God put it on my radar, and I can’t think of doing anything else. God gave me the sport He gave me with fencing that I now coach, and it is something I can give back to God. There is nothing more fulfilling than being in the center of God’s will and doing His will and His purpose. The unbeliever will think that God is just some kind of dictator, but no, God designed us to do certain things, and when we walk in that way, there is nothing we’d want to do more.
Pray. Pray for God’s will to be crystal clear and pray for the courage, strength, and power to go do it. For Jesus, that meant a cross, and He lived a full life at age 33. He could have done nothing more. For others, it may mean living to 80-90 years old and being a father, mother, and simply teaching and equipping the next generation. What is God having you do? Pray that it be not your will but His will being done.
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Since an overseer manages God’s household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.
- Titus 1:7-9
Leadership is one of the most critical aspects of any human organization, and even more so within the Church. In this passage, Paul expands on the qualities required for spiritual leaders that he started discussing in the previous couple of verses. He doesn't emphasize talent or vision first. Instead, he focuses on character and doctrinal soundness. Christian leadership is about stewardship and Christlikeness.
At the start of verse 7, Paul uses the word “overseer.” This word refers to someone who watches over and leads the local church. In the New Testament, “overseer” and “elder” are frequently used interchangeably. Paul is emphasizing the elder’s role as a steward, not a master. The church does not belong to him; it is God’s household. An overseer is someone who ensures that God’s family is fed spiritually, protected from danger, and led in holiness. This reminder sets the tone for the following list of qualifications. Because the overseer is entrusted with such a sacred charge, his character must reflect the gravity of the position.
Next, we see a list of traits that the church leader must not have. Each trait reflects a failure in self-control or relational grace and would undermine the elder’s ability to shepherd faithfully.
A leader who is overbearing exerts power in a harsh or controlling way. The Greek word here describes someone self-willed or arrogant, driven by ego rather than service. This trait is completely out of step with the nature of Christ, who led as a servant and humbled Himself. A godly overseer leads not by dominance but by love, humility, and example.
A quick temper is destructive in leadership. It reflects a lack of self-control and a reactive spirit rather than one governed by the Holy Spirit. The book of Proverbs warns repeatedly against associating with an angry man, such as Proverbs 22:24. A quick-tempered leader will provoke division, mistreat people, and fail to model the patience and gentleness required in difficult situations.
An elder must not be “given to much wine,” as some translations say. Paul is not mandating total abstinence, but he is warning against addiction, lack of self-control, or anything that dulls a leader’s judgment. In a culture where alcohol use was common and often led to disorderly behavior, this qualification reminds us that leaders must stay alert, clear-minded, and sober—not just literally but spiritually.
Violence can be physical, verbal, or emotional. A leader prone to aggression is a danger to the flock. Spiritual leadership requires gentleness, not force. A leader’s strength lies in his ability to speak truth in love and lead with calm authority.
An elder must not be motivated by money or use his position for financial advantage. Ministry is not a means to personal enrichment. The temptation to manipulate people or seek profit under the guise of ministry is real and dangerous. A church leader must model integrity in financial dealings, generosity, and contentment.
While a list of negatives is helpful, Paul then follows up with a list of positive traits of church leaders in verse 8. These qualities aren’t just personality traits; they’re marks of spiritual maturity and fruit of the Spirit.
Literally, the word for “hospitable” means “a lover of strangers.” Hospitality in the early church wasn’t about entertaining close friends. It meant opening one’s home to traveling missionaries, the poor, and even persecuted believers. Hospitality is a tangible expression of gospel love. A leader who is hospitable demonstrates generosity, accessibility, and compassion.
An elder must be someone who not only does good but delights in it. He loves righteousness, justice, mercy, and truth—not because it’s expected, but because his heart has been transformed. This quality ensures that a leader’s values align with God’s values. He doesn't tolerate evil or moral compromise but actively promotes what is good.
Self-control is the hallmark of Christian maturity. An elder must govern his emotions, desires, and impulses. This applies to how he speaks, spends, reacts, and even how he rests. Without self-control, other virtues fall apart.
The quality of being “upright” refers to fairness and justice in relationships. An upright leader is not partial, manipulative, or unjust. He deals honestly and equitably with others and maintains a clear conscience before God and man.
Holiness means being set apart for God. A holy leader reflects the character of God in thought, word, and deed. His life is marked by purity, reverence, and a deep awareness of God’s presence.
Discipline includes time management, consistency, and perseverance. A disciplined leader doesn’t coast on charisma but follows through, leads by example, and orders his life around God’s priorities.
The final qualification Paul mentions (verse 9) is not about character but about doctrine. A leader must know, love, and cling to the truth of God’s Word, even when it’s unpopular or under attack. Elders have a dual responsibility: to encourage by sound doctrine and to refute those who oppose it. Doctrine is not just academic teaching but rather the way we live out our Christian faith. Any major errors in doctrine must be confronted with both boldness and gentleness.
God cares deeply about the health of His church. When elders are chosen based on charisma, connections, or worldly standards, the church suffers. But when we honor God’s design for church leadership, the church is strengthened and Christ is glorified.
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When Jesus described prayer, there was one word or term that He felt was so important to prayer that He gave two parables in describing it. That word is called “importunity.” Importunity is a relentless effort and refusal to quit until the job is done. In more modern Christianity, the term is called “praying through.” I wrote on this topic in my prayer series several years ago, but it’s something that is flat out not practiced among most Christians today. I am guilty of not having practiced prayer to learn this myself. But God is pressing on me to get back into the prayer closet, and as I am writing this post and as you are reading this post, I am in a transition period where I am able to restructure things so I can make prayer a priority once again. I have made Bible reading and study a priority, but I need to make sure prayer is there too.
Jesus gave two stories of praying with importunity: the first is a man who had a guest come at midnight, but he had no food to prepare for him. Hospitality was a huge thing, and it was considered shameful if food could not be offered. So the man goes to a friend who has bread and knocks at midnight, asking for bread. The friend finally gets up not because he was a friend but because of the friend’s importunity and refusal to quit knocking.
The other parable was a widow whose judge was unjust and kept putting her off on her case. She kept knocking and knocking, and finally, the judge granted what she wanted just to get her off him.
In both cases, Jesus gave people who did NOT want to help the person. If a person who does NOT want to help in such situations finally does, how much more so does God want to help when He does want to help us in our situation? The problem is that answers to prayer often take time to carry through. Answers to prayer rarely happen instantly, and the few times they really do are because of a lifestyle of prayer and having already “won the battle” before the moment is needed.
The Bible has many examples of importunistic prayer. The first example is Abraham’s pleading for Sodom. Abraham kept persisting and praying until he had gotten it down to ten people being righteous in the whole city. But then there is Jacob and his famous account of wrestling with God when he was 91 years old. Jacob refused to let go of God until he got what he wanted. God was pleased with this because that was an example of prayer – going with God nonstop until the answer comes. Elijah prayed seven times until rain came after winning the epic duel between prophets on Mt Carmel. The list goes on. But we are not to quit praying until the answer comes. That does not mean we neglect our duties, but it does mean we pray and pray and pray until victory comes.
There were times when Jesus prayed through the whole night, times Jesus simply wanted to “slip away” from his very busy ministry just to be with His Father, and other times where He had to do very intense business with God. Prayer was Jesus’ lifeline, and He did not quit praying until the job was done. I’ll reference this more next week with a different emphasis, but the clearest case of importunity and “praying through” that we are shown of Jesus was on the night He was betrayed in the Garden of Gethsemane. Jesus prayed like He had never prayed before with sorrow and emotion so intense that he sweated blood. He prayed until He won the battle that was waging on inside Him: to be obedient and go through the cross or for any other way to be provided. He prayed three times, and it was after the third time that Jesus finally won the battle and faced His “moment” head-on.
In this prayer, we see something else that goes with importunity: fervency. Fervency is an intense energy, particularly in prayer. If you go to an old house with wooden floors that was once occupied by a man of prayer, you may see two long grooves pressed into the wood. This was the kind of energy of a man of prayer, kneeling at his bedside and doing business with God. This wasn’t your casual 30-second prayer of thank-yous and blessings. This was where soldiers fought. It was said of David Brainerd that he woke up one morning to multiple feet of snow up in upper New York state or into Canada, and at dawn, he went to pray with the snow up to neck high or something like that. He knelt down in the snow, and when he left praying that evening, (yes, he prayed for the entire duration of the day), he had melted the snow all around his body from the intense heat of his body through prayer.
There is an intensity to fervent prayer that can only be described with Jacob wrestling with God: full-out combat. I am a fencer and an athlete, and I’ve seen some people do amazing things athletically. We’ve seen the action hero movies; we know soldiers and martial artists who are truly elite warriors. But none of them are able to fight like a prayer warrior. And I’m not even talking “War Room” material here. I am talking about a league that goes way above that. I am talking about a time of prayer that does two things at the same time: it completely wears you out because you have been in battle, but you’re also fully refreshed and able to take on anything. It’s a very strange paradox, and those who’ve been on the mission field, those who have been in ministry, those who did their battles on their knees, can testify of getting so tired of getting slapstick silly, yet having the energy to run a marathon. Prayer with fervency and importunity does this, and Jesus taught and showcased such unrelenting strength to get what was needed that no one had the courage to interrupt Him as He did so.
But there is another part of this type of praying that is absolutely vital: prayer is the practice of dependence upon God and denial of self. That will be for next week.
This forum is meant to foster discussion and allow for differing viewpoints to be explored with equal and respectful consideration. All comments are moderated and any foul language or threatening/abusive comments will not be approved. Users who engage in threatening or abusive comments which are physically harmful in nature will be reported to the authorities.
