Titus was one of the Paul's reliable helpers in the spread of the gospel in the first century. The work of Titus deals chiefly with conditions in the churches located on the island of Crete. Before going to Crete, Titus was associated with the church at Corinth. Possibly Titus was the courier of first letter to the Corinthians, for in II Corinthians 7:6, 7 the apostle states that he was comforted by Titus' report about how the Corinthians reacted to Paul's first epistle. The apostle was greatly relieved since he feared that the Corinthians would react to his epistle in the wrong way. They rejoiced together when Titus informed Paul that they had received the epistle in the spirit in which Paul had written it.
Because of his interest in the Corinthians, Paul sent Titus there to gather an offering for the poor saints at Jerusalem. Later, Paul dispatched Titus to Dalmatia (Yugoslavia) II Timothy 4:10.
1. Paul's Address and Salutation - 1- 4
1 In his salutation, Paul stressed the idea that sound doctrine goes hand in hand with the life of sanctification and the doing of good works. As in his epistle to the Romans, Paul calls himself a servant and an apostle. The lengthy salutation consists of four verses in which Paul first of all maintains himself as a bond-slave (doulos) of God and an apostle (apostolos) or one sent forth of Jesus Christ. God had chosen him, "To promote the faith of God's elect and (to) increase the understanding of the truth that comports with godliness" (Yeager, Vol. XVI. p. 2). Paul's purpose was to strengthen the faith and increase the understanding of both Titus and those to whom be would minister, God's elect (eklekton).
2 Furthermore, he refers to the hope (elpidi) of eternal life, which God, who cannot lie, promised (epeggeilato) or committed before the world began..." "This hope is an earnest yearning, confident expectation, and patient waiting for 'life everlasting,' salvation in its fullest development. It was this salvation which the God Who cannot lie 'promised before times everlasting'" (Hendriksen, pp. 340.341). Our eternal Father can be trusted; He in incapable of lying. So His promises depend upon His veracity. God has decreed that through the preaching of the gospel His eternal purpose will be carried out.
3 Since God's revelation is a step-by-step process as man possesses the ability to grasp it, God has now "In due times manifested (ephanerosen) or declared his word through preaching, which in committed (episteuthen) or entrusted unto (Paul) according to the commandment of God, our Savior..." The Old Testament which was a partial revelation of the Messiah, and God's plan of redemption has now been made clear in New Testament times. When the New Testament was completed then God's revelation was completed. No further revelation has been given since nor will be given in the future (John 16:12 - 15).
4 The recipient of the epistle was Titus, who was of Greek parentage (Galatians 2:3). Although converted from paganism, Paul recognized him as "mine own son after the common faith." Titus may have been a convert of Paul and Barnabas on their first missionary journey. When the apostle and his company went up to Jerusalem, they took Titus with them as a test case to prove that God could save a Gentile without him first being circumcised.
2. The Method of Church Administration, 5-9
5 The purpose for which Titus was left in Crete and the purpose of the epistle are found here. "For this cause left I thee in Crete, that thou shouldest set in order (epidiorthose), set correct or amend the things that are wanting, and ordain elders in every city, as I had appointed thee..." As God's undershepherd, Titus was to establish (dietaxamen) or appoint elders (presbuterous), overseers or bishops in the churches on the island. The word in KJV translated 'ordain' is the same word in Matthew 24:45, 47; 25:21, 23 translated "make ruler." It is katasteses from the word kathistemi meaning to "set one over."
6 - 9 The apostle gives Titus the many qualifications the elder must have in order to merit ordination. It is interesting to note the parallel between this passage and I Timothy 3:2 - 7. The word translated "elder" in Titus is presbuterous meaning an "elderly man" or "old man." The word in I Timothy is episkopas meaning, "an overseer, a curator, a guardian, a watchman, a superintendent." The prospective elder (bishop) must be (1) unaccused (anegkletos) not called in question, blameless, or above reproach as a steward of God's property. He must keep himself unspotted from the world; he should be well-spoken of, having a good reputation outside the church (out in the world). (2) He must be a one-woman man (mias gunaikos); a minister must not be intimately involved with any other woman than his wife. When a man is considered for a high office of pastor, he should have no record of divorce or other marital infidelity even before conversion. While it is true that the blood of Christ cleanses the vilest sinner, and all true converts can become members of the Lord's church, not every man is qualified to hold the highest office in the church.
(3) He must have believing children(pista tekna); the preacher's offspring are to be properly controlled, children who are not under suspicion (kategori) or profligates; they should not be unruly (anupotakta) or insubordinate. He should be "one that ruleth well his own house, having his children in subjection with all gravity," I Timothy 3:4. (4) He is not to please himself, not self-willed (authade) or arrogant. (5) He must not be given to anger (orgilon) or irascible. He should not be contentious or quarrelsome. (6) He must not be given to much wine (paroinon) or not a drinker of alcoholic beverages; not a winebibber or one who has wine by his side all the time. (7) He must not be quick tempered and fight back (plekten) against those who oppose him. (8) He must not be shamefully greedy of gain (aischrokerde); he should keep material things in the proper prospective. He must not be a lover of money; that is, he should not covet what others have; he should not be avaricious. (9) He should be hospitable(philoxenon); that is, a lover of good men. (10) He is to be a lover of goodness (philagathon); an advocate of those things which are good. (11) He is to be temperate (egkrate),sober, calm and collected; he should be serious, earnest, avoiding the reputation of being a clown. (12) He should be a just man (dikaion), one who is righteous and meeting God's approval. (13) His life is to be holy and unpolluted. (14) He should be temperate or self-controlled in all things, holding his desires in check or restraint.
The bishop or elder should, "hold fast (antechomenon) the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to confute or convince the opposers (gainsayers) or those who speak against the pastor." He must be loyal to the Word of God and be able to teach and exhort the true believers and to convince those who oppose him. To do this he must use the Word of God or doctrine (didaskalia) effectively. "As modern theology has departed more and more from the Christian faith, the study of the Word of God in its original languages, though not abandoned in most seminaries is relegated to a place of less importance...He who reads the New Testament in the language in which it was written escapes the corruption which results as each generation passes on to the next, not what the New Testament teaches but what they were taught by the previous generation it teaches...The commentaries are to be judged by the Book. It is not the other way around...What has been said about the danger of trusting books about the Bible must also be applied to the translations. A translation is only as faithful to the original text as scientific exegetical scholarship allows it to be. Modern translations which seek to appeal to the contemporary reader with augments and periphrastic material substitutes what the Holy Spirit directed the Apostles to write for what the translator wishes they had written" (Yeager, Vol. XVI, p. 12).
A crowning characteristic seems to be, "Apt to teach," that is, qualified to teach; the imparting of knowledge to others. Of course the pastor must be a learner first of all, then able to teach others the principles and precepts of God's word. He should be skilled in teaching others; he should possess some classroom charisma. He should possess patience toward others, especially the "babes" in the knowledge of God's Word. He should be fair, reasonable, gentle, and mild.
3. The Need for Administration in the Church, 10 - 16
10 - 11a Paul identified the nature of false teachers. They are unruly (anupotaktos), uncontrolled and unwilling to submit to the Bible teaching. They are idle (mataiologoi) or vain talkers, but they accomplish little. They are mind-deceivers (phrenapatai) and seductive talkers; they lead others astray in their error. Crete seemed to be full of orators, who were of poor quality and undisciplined, stupid deceivers. The mouths of these false teachers must be stopped by refuting their doctrine.
11b, 12 What are the deeds of the false teachers? They upset whole houses and teach for shameful profits; they are liars. These false teachers were wreaking havoc among the church members, subverting whole families. They were getting rich by the preaching of their false doctrine because they were preaching what was popular with the people or what the people wanted to hear. Paul refers to one of their own poets (Epimenides) who said of the Creteans, "(they) are always liars, evil beasts (thria) and idle gluttons or sluggish and sensual gormandizers. This seemed to be the philosophy of the Stoics and the Epicureans.
13 - 16 Paul rebuked these false teachers, and he encouraged Titus to do the same. They were to be rebuked in order to restore them to sound doctrine. Some were turning from the truth and giving heed to Jewish fables (myths, fanciful stories about ancestors) and commandments of men. The moral and dietary taboos of the Judaistic legalists were corrupting the minds of the Cretean Christians. They had been teaching for sound doctrine myths and fanciful doctrines. They had polluted the minds and consciences of their hearers. Furthermore, they had professed to know God, but their conduct denied Him. The false teachers' actions belied their profession. "Paul's language is strong here. Abominable (bdeluktoi) is a strongly offensive word. Paul was saying that those false teachers stunk! Stinking, detestable, disobedient, offensive, and with reference to any good deed they were totally unacceptable" (Yeager. Vol. XVI, p. 20).
Doctrinal differences have plagued the growth of the church in countless ways. The church must be aware of Satan's assaults and answer them with the Word of God.
1. Conduct of People in the Church, 1 - 11
1 The Apostle Paul speaks out on the duties of the pastor. In contrast to the doctrine of false teachers in 2:10 - 15, Paul admonished Titus to, "speak the things which become (prepei) or befit sound (hugiainouse) doctrine or healthy instruction." The errorists had been, "teaching things which they ought not." In the following verses (2 - 8) Titus was to exhort each group to holy living.
2 The duties of the aged men are pointed out. The elderly men (those over fifty-six years of age) in the church were to be temperate (nephalion) or sober-minded, watchful in spirit, and conduct. They were to be grave (semnous) or dignified in their deportment. Old age may be a period of infirmities of the body, but it need not be so of the soul and spirit. Harvey says of this period of life (of old age), "It is the blessed office of the religion of Christ at such a time to lift the soul above querulousness and murmuring and despair, and inspire it with patient resignation, heavenly fortitude, and ever brightening hope; and it is where this effect is produced in the actual life, the gospel shines forth in its highest glory before men." (Commentary on the Pastoral Epistles. p. 135).
3 Moreover, there are certain duties of the aged women; Paul uses the feminine of presbuteros (3). In the first century women who had reached the age of fifty were considered to be very old. After raising their children, they might have spare time on their hands; they could become teachers of others rather than busy-bodies in the neighborhood. Their behavior (katastemati) and appearance, bearing, demeanor, and deportment should manifest the inner life or Christ. In their speech they should never speak evil or slanderous of others; they should not be given to wine. Their duties should consist of teaching the younger women the finer points, the good things (kalodidaskalous) of the Christian life. The wise man wrote, "(The virtuous woman) openeth her mouth with wisdom, and in her tongue is the law of kindness" Proverbs 31:26. Included in the older womens' duties to the young women were to "Teach them to be sober or sensible and moderate, to love their husbands and to love their children." Note the emphasis on LOVE.
"Love is the highest blessing in an earthly home, and of this the wife and mother is the natural center. The union and mutual love of husband and wife Scripture compares to that of Christ and the Church; and the gospel everywhere blesses and dignifies the family, exalting all the natural relations, and making the home life helpful to the life of holiness" (Harvey, Op. cit. p. 136).
4, 5 The young women were to accept the older womens' teaching thus becoming sober-minded (sophronas), discreet (agnas) or pure, keepers at home (oikourgous) or occupied with home duties; one who does the work of housekeeping, and obedient (hupotassomenas) or in subjection to their own husbands. If this was done the Word of God would not be blasphemed or ridiculed. "In the first century a woman who was thoughtless, unchaste, evil, disobedient to her husband and who would not stay at home and keep an orderly and clean house for her family was an object of scorn. Now she is a national hero person(!)" (Yeager, Vol. XVI, pp. 26, 27).
6 - 8 Moreover, the duties of the young men were to be sober-minded or sane. This word "sane" (sophronein) was used of the Gadarene demoniac after Jesus had healed him. The younger men were to follow Titus as he followed the Lord. They would be the leaders of tomorrow. Additional duties of the pastor (minister) follow in verses 7, 8; Paul gives Titus some advise about how to be a good example: Titus was to show himself a pattern (tupon) or model of good and noble works. In his teaching he was to show incorruptness (aphthorian) or integrity, gravity, sincerity, and sound speech that cannot be condemned. In his life of teaching and preaching, Titus was to avoid any just cause for censure or criticism. To show that Paul practiced what he preached to Titus one needs to look at Philippians 3:17 where Paul set himself up as an example and also in II Thessalonians 3:9.
9 - 11 Titus was to exhort Christian slaves as follows: (1) they were to be obedient (hupotassesthai) to their masters, (2) they were to be agreeable (euarestous) or acceptable, pleasing them in all things that they did, (3) and they were to never steal (nosphizomenous) or embezzle from their masters, but in all fidelity or in faith performing their duties. These actions were to be accomplished to adorn (kosmosin) or beautify the doctrine of God the Savior in all things. Even though robbed of his civil rights, the Christian slave should behave like a Christian. "The slave may serve Christ as truly and honorably as the master; it is not the place, but fidelity to the duties of the place, which finds honor before God" (Harvey, Op. cit. p. 138).
2. Exhortation to Holy Living - Sanctification, 11 - 15
11 - 14 Scofield comments on this passage "Verses 11 - 14 are notable for their perfect balance of doctrine with living. Beginning with the incarnation 'the grace of God hath appeared,' (verse 11), they relate this doctrine to a life that denies evil and practices good here and now (verse 12); that sees in the return of Christ the incentive for godly conduct 'looking for that blessed hope' (verse 13); and that realizes, in personal holiness and good works, the purpose of atonement (verse 14). This passage is one of the most concise summations in the entire New Testament of the relation of Gospel truth to life" (The Scofield Reference Bible, Holy Bible, Authorized King James Version, p. 1307).
The gospel is for all ages and classes of men (old and young, master and slave); it makes salvation and the grace of God available to all. The grace of salvation has appeared (epephane) or shone over all classes of men. God has been gracious; His grace brings salvation from eternal punishment. Furthermore, God's Word and His saving grace exhorts to holy living (sanctification). Salvation does not consist only of a change in our relation to God, but also brings a change in our character; it brings regeneration, sanctification, and holy living. Although the Christian lives in this world at least temporarily, "(we) are not of the world even as (Jesus was) not of the world" (John 17:16). "The world passeth away, and the lust of it; but he that doeth the will of God abideth forever" (I John 2:17).
When a person embraces Christianity he will be strict toward himself, he will be just toward his neighbor, and he will be pious toward God. The "blessed hope" spurs one on to purity of life and helps him cope with the trials and tribulations of this life. Just as prisoners of war, long incarcerated and brutally treated testify that they retained their sanity only because of an abiding hope that some day they would be rescued, so the Christian is able to endure in this world because of that "blessed hope." That blessed hope is the appearance of the Lord Jesus Christ in all of His glory at His Second Coming. It is then that our salvation will be complete; the Christian will have a redeemed body as well as a redeemed soul. The soul and body will be glorified together.
The ransom for sin has already been made in the death of our Savior at Calvary. The debt has been paid; He died for us in order that we might not die. Redemption will one day be complete; we are now saved from the power of sin by Christ's death in "our behalf." At His appearance we will be redeemed from the presence of sin. Because we belong to Him, we seek to live as "peculiar people, zealous of good works." The word peculiar (periousion) or a people for His own possession, or we are God's "excess property." The Christian is a special person given to the Lord Jesus Christ by the Father (John 6:37; 17:6 - 8).
15 Paul, furthermore, states to Titus, "These things speak, and exhort, and rebuke with all authority." Titus must never grow slack in his duties. He is to teach his people in the churches on the island of Crete the duties mentioned in verses 1 - 10 until he dies. The authority belonging to the office of pastor is behind his teaching. "Let no man despise thee," means that Titus is not to permit his authority to be disregarded or ignored (periphroneito); he is to insist firmly on obedience of his people.
Chapter 2 concludes with the theological basis for Christian behavior. The behavior of the Christian is directly affected by his idea of Who God is and what God has done and is doing for His creation.
1. Our Conduct Toward the World, 1, 2
For the Christian there is a duty toward civil government. "Keep reminding (hupomimneske) or cause to remember them to be subject (hupotassesthai) or submit to rulers and authorities (exousiais) or powers, to be obedient (peitharchein) or hearken, to be ready to do whatever is good." There should be a willingness on the Christian's part to abide by the rules and regulations of the civil (secular) government even to the obedience of traffic regulations and the payment of taxes. He may disagree with the actions of his government, but God is displeased with drastic measures of outward dissention, such as marching to show disagreement.
Obedience here involves submitting to the laws of the land as long as they do not contradict the laws of God. Emperor worship was common during Paul's day, so the Christian could not worship the emperor thus placing him equal with God or, on some occasions, superior to God. Blind, unquestioning obedience to the state in opposition to God's law is not required of the Christian.
The Christian should be ready to every good work. As Christians we are to be the salt of the earth...the light of the world. "Let your light so shine before men, that they may see your good works, and glorify your Father, who is in heaven" (Matthew 13:14, 16). Although the Christian should not be "a joiner" of every civic club in town, he may be able to help others by becoming a member of a civic-minded group. There is also the danger in becoming aloof from the community.
The Christian is obligated toward his fellow-citizens. He should slander (blasphemein) or blaspheme no one; he should be peaceable (amachous) not contentious or quarrelsome but considerate (epieikeis), gentle (prauteta) kind or forebearing. He should show true humility toward all men. There should be no blasphemy, reviling, or speaking reproachfully about another; this is sinful. A good Christian will be a good citizen. He should be courteous to others, even to those whose own behavior does not merit it. The Christian exhibits exemplary department because he has received the grace of God.
2. The Reasons for Our Conduct Toward the World, 3- 7
Lea and Griffin call this passage the third outstanding theological statement in this brief letter; the others are found in 1:1 - 4 and 2:11 - 15. There is a theological basis for proper behavior toward the world. At one time we were one of them, and were it not for the grace of God we would still be in our sins and out in a cruel world. Our former condition was - unconverted, foolish (anoetoi) or without understanding, disobedient (apeitheis) to God's will, deceived (planomenoi) misled, perhaps by Satan, enslaved (douleuontes) or in bondage to various sins and pleasures (edinaus) or lusts, lived in malice and envy (othono), hatefulness (stugetoi) - the governing emotions of life. Before the Lord saved us, we were foolish, unintelligent, or senseless. We were envious of other's position, possessions, or power as compared to our own.
Note the contrast between verses 3 and 4 - "For we ourselves also were once or at one time...but after..." Note Paul's tact and humility in WE OURSELVES meaning "all Christians" were at one time sinners. "We ourselves also at one time were always irrational, ...stubborn...deceived...always living lives (of)...hated and hating each other." (Yeager, Vol. XVI, p. 41). Paul paints the picture of the sinner and the saved in deep blacks and dazzling whites. Something happened to change us; the grace, kindness and love of God came into our hearts. We were converted by the power of the Holy Spirit, "the kindness and love of God our Savior appeared" to us. We received the unmerited blessings of God. We realized or understood the love of God for man; there was mercy abounding. We realized the gift of salvation available to the lost sinner; there was the "washing of regeneration (paliggenesias) or rebirth and "renewing (avakainoseos) an internal change of the Holy Spirit." We were washed internally in the blood of God's Lamb. "These are they who came out of the great tribulation, and have washed their robes, and made them white in the blood of the Lamb," Revelation 7:14. "Before the elect can become (God's) children by the new birth and thus His legal heirs, the sin question must be settled. But that problem cannot be solved on the basis or our good works, since we have none," (Op cit, p. 45).
We have received Christian possessions; we are justified (dikaiothentes) , that is, "pronounced guiltless." Justification takes place when one puts his faith in Christ; but justification also takes place in the mind of God. He "justifies him who has faith in Jesus;" He "justifies the ungodly" (Romans 4:5). We are heirs in full possession of an inheritance, and we have hope of eternal life; these are present possessions. "(God) hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time," I Peter 1:3 - 5. Herein is one of the most amazing descriptions of salvation to be found in all of God's Word.
4 - 7 Knight says of this passage, God "spelled out the marvel of what (he) has done and has yet in store for his redeemed people--all on the basis of God's attitude of kindness and love toward them, which he was willing, at great cost and in the face of great hostility and opposition, to express to them. The unstated, but clearly evident, implication is that he calls them, his 'heirs,' to express the same attitude toward sinners that he, God, has expressed to them and thus his true heirs who reflect their Father's character" (p. 347).
3. An Encouragement Toward Proper Conduct in the World, 8 - 11
8 Paul urged Titus to a continual affirmation of profitable things. "Profitable things" are those principles contained in verses 4 - 8. True, faithful and trustworthy is the word. Affirm (diabebaiousthai) the truth; truth and faith changes lives. Christians are lights in the world.
9 Moreover, Titus is to avoid certain unprofitable things. Foolish or silly, stupid questions (zeteseis) or disputings; genealogical tables (genalogias) proving their godly lineage; and strife and battles about the law are to be shunned. Timothy was warned about these unprofitable (anopheleis) teachings as well (I Timothy 1:4; 6:4; II Timothy 2:16, 23). The Jews were using genealogies as speculation about the origins and descendants of persons which were erroneously thought to have religious significance.
10 Titus is, furthermore, urged to reject a heretic (airetikon), but only after his heresy has been pointed out and he has refused to hear after the second and third admonitions. A heretic is a divisive person, one who chooses to do as he pleases; he turns aside and fails to fulfil God's demands. He is a schismatic and a factious person. He causes divisions and factions, and Paul stated that their works are the deeds of the flesh (Galatians 5:20). Divisions and factions in the church cause the believers to be confused; they cause frustration, anger, and hurt. Verse 11 implies that Titus may be sure that such a man is subverted (exestrapatai) warped and sinful; he is self-condemned (autokatakritos).
12 The writer concludes his epistle with personal directions, comments, and closing salutations. Paul was not sure which disciple he would send to relieve Titus in Crete, either Artemas or Tychicus. Crete must not be left without a good leader. When relief came for Titus, Paul wanted him to visit him in Nicopolis. Titus was to be diligent (spoudason) or to do his best, Titus was to make every effort to come to Paul before winter. They would spend the winter months there since travel during that time of year was especially difficult or impossible. Later Titus in found in Dalmatia (II Timothy 1:10).
13 - 15 Paul further instructed Titus to bring Zenas, the lawyer, and Apollos with him, "that nothing be wanting unto them." Paul continued, "Our people must learn to devote themselves to doing what is good, in order that they may provide for daily necessities and not live unproductive lives," (Lea and Griffin, p. 332).
"All that are with me greet thee. Greet them that love us in the faith. Grace be with you all. Amen," so ends the epistle. The closing benediction is a prayer for God's grace to be realized in each believer's life.
Patterson states, "The Epistle to Titus serves as an excellent guidebook for Christian living. Its value seems to be that in a very short space it gives careful attention to redemption, eschatology, and Christian living. Such a broad scope gives to every believer a compact treatment of the great doctrines of the Christian faith. Armed with such knowledge, he is ready to witness for Jesus by his life that he lives and the message that he shares." (p. 54).