Agios Pavlos is a small village on the southern coast of Crete. Paul left his protégé Titus on Crete to set in order the things that are wanting, and ordain elders in every city" (Titus 1:5).
The Epistle of Paul to
See the Introduction to the Pastoral Epistles before 1 Timothy.
Outline of Titus
Agios Pavlos is a small village on the southern coast of Crete. Paul left his protégé Titus on Crete to set in order the things that are wanting, and ordain elders in every city" (Titus 1:5).
1:1 Servant could also be translated "slave." Paul often used this stark term as a designation for himself (Rom. 1:1; Gal. 1:10; Php. 1:1) and other Christians (1 Cor. 7:22; Eph. 6:6; Col. 4:12; see also 2 Pet. 1:1; Jude 1; Rev. 2:20). This terminology is common for leaders in the OT as well. The purpose of Paul's apostleship was to see people come to faith and grow in faith and knowledge of the truth. The word "truth" refers to the gospel, which leads to godliness.
1:3 On God our Saviour, see note at 1 Tim. 1:1.
1:5 On elders, see notes at 1 Tim. 3:1 and 3:2-7.
1:6 On husband of one wife, see note at 1 Tim. 3:2. Having faithful children assumes, but does not require, that such men will likely have children at home still under their authority. The word "faithful" can also be translated "believing." This raises an important question about whether pastors are required to have Christian children or children who are more generally "faithful" or obedient. This word and its related forms in 1 and 2 Timothy and Titus most often refer to having saving faith and not merely to being "faithful." But context is the primary issue in understanding which nuance of the word is intended. The emphasis of the context here is on a man fulfilling his duties well. No father can guarantee the conversion of his own children. He can better insure that they act in a "faithful" way while they live under his supervision. Also, the parallel passage in 1 Timothy 3 speaks only to the children being well behaved, not to their conversion. Thus, Paul was requiring pastors to govern the behavior of their children, not allowing them to be riotous or unruly.
1:9 It was common for ancient authors to emphasize one item in a list by placing it at the beginning or end and then giving it significantly longer treatment than the other items. This is what Paul does here. While he spent only a few words on the items in verses 6-9, his treatment of this last subject is both long and grammatically complex. By this means he emphasized the importance of a "bishop" (v. 7) being able to teach. The reason for this is clear from what follows (v v. 10-16).
1:12 Crete was known in the ancient world for its moral decadence. The ancient historian Polybius wrote that it was "almost impossible to find . . . personal conduct more treacherous or public policy more unjust than in Crete" (Histories, 6.47). Cicero also stated, "Moral principles are so divergent that the Cretans . . . consider highway robbery honorable" (Republic, 3.9.15). Slow bellies are lazy gluttons.
1:14 On fables, see note at 1 Tim. 1:3-6. The specific content of the "fables" and commandments Paul had in mind in the present verse is unstated, but the false teaching in Titus is more explicitly tied to a Jewish background (v. 10) than that referenced in 1 and 2 Timothy.
1:15 This statement echoes Jesus' teaching (Luke 11:41) and Paul's earlier writing (Rom. 14:20). In light of the Jewish origin of the false teaching and contexts of the earlier use of similar wording by Jesus and Paul, the issue here was probably Jewish food laws. The false teachers seemed to be concerned with this ritual purity, but were nevertheless defiled by their own unbelief and sin.
1:16 The actions (works) of these people proved conclusively that they were unbelievers despite their claims. Paul was not hesitant to make such a judgment. He summarized the behavior that proved they did not know God.
2:1 The intentional contrast but . . . thou must not be missed. While some people's deeds disprove their claim to know God, Titus in contrast was to teach the people to live in a way that would affirm rather than deny their claim to know God. The instruction addressed typical groups within the family structure (older men, older women, younger women, younger men, and slaves).
2:3-5 The teaching in these verses is practical and focuses on the domestic sphere. Paul emphasizes that older women can help model for young women what it means to be a wife and mother.
2:5,8,10 In each of these verses important statements are made about the desired result of "gospel living." Such living keeps us from providing a basis for the gospel to be blasphemed or slandered. Such living also highlights the attractiveness of the gospel.
2:11-14 This paragraph provides the theological basis for the lifestyle commended in verses 1-10. Christians should live sanctified lives because the grace of God that saves us also instructs us to live in a new way. A person cannot claim to be a recipient of God's saving grace if he is not also a trainee in the lifestyle made possible by grace.
2:11 This verse has sometimes been misunderstood as saying that all people will be saved. However, such a reading is not made necessary by the words here and would flatly contradict other portions of Scripture. The force of all men is to emphasize the universal offer of the gospel. The offer of salvation is proclaimed not just to one group but to all peoples.
2:12 Ungodliness refers to behavior that is not in accordance with God's ways. Lusts refer not only to sexual desires but to sinful desires in general.
2:13 The verb used here for looking often carries a connotation of eagerness. It refers not just to the amount of time of the instruction of grace, but also the manner in which grace teaches us to renounce sin and live in a "godly" way (v. 12). Setting our minds on the truth of Christ's return impels us to holiness (1 John 3:2-3). The blessed hope is the appearing of . . . Christ. The reference to Jesus as God and Saviour is a strong affirmation of His deity (cp. 1:3-4).
2:14 The phrase peculiar people translates an unusual phrase with intentional echoes from the OT (Exod. 19:5; Mal. 3:17). The phrase expresses the sense of "chosen generation" (1 Pet. 2:9).
2:15 This verse is an unmistakable call for authoritative teaching in the church.
3:1-2 The false teachers were "reprobate" or unfit for any good work (1:16). One of the purposes of the cross was to create a people "zealous" to do good works (2:14). And here, in contrast to the false teachers, Titus was to teach the people to be ready to every good work. The qualities encouraged here are in contrast to the description of the false teachers in 1:10-16.
3:3-7 These verses provide the doctrinal basis for the teaching in verses 1-2.
3:4 Kindness and love stand in stark contrast to the description of lost humanity in verse 3. The difference is due to the appearance of God our Saviour, Jesus Christ.
3:5 Some interpreters have understood this verse as saying that baptism causes salvation, but in the context human works are clearly downplayed and the emphasis is on divine action and initiative. The washing described here is the spiritual cleansing that is symbolized outwardly by water baptism.
3:8 The command to affirm . . . these things is similar to 2:15. Note the emphasis on good works as a mark of believers (v. 1; 1:16; 2:14).
3:9 As elsewhere in the letters to Timothy and Titus, the exact nature of these questions and contentions is not clear (e.g., 1:10-14). The point is that they were vain.
3:10-11 This is a reference to the final stage of church discipline (Matt. 18:15-17). A divisive person who refused to repent and change after being confronted showed himself to be twisted by sin; thus, he was self-condemned.
3:14 Having emphasized the importance of good works throughout the letter and having just called for the assistance of fellow laborers (v. 13), Paul paused once more to emphasize the importance of good works, even for the group of leaders. The opportunity to assist Zenas and Apollos was another way Titus could be involved in "good works."
3:15 The plural greeting grace be with you all appears odd in a letter addressed to an audience of one (Titus), but it shows Paul's awareness (and likely his intention) that the letter, though written primarily to Titus, would be read to the entire congregation.
a 1:1 2 Tim. 2:25
b1 Tim. 3:16; 6:3
c 1:2 ch. 3:7; 2 Tim. 1:1
dNum. 23:19; 1 Tim. 2:13
eRom. 16:25; 2 Tim. 1:9; 1 Pet. 1:20
f 1:3 2 Tim. 1:10
g1 Thess. 2:4; 1 Tim. 1:11
h1 Tim. 1:1; 2:3; 4:10
i 1:4 2 Cor. 2:13; 7:13; 8:6,16,23; 12:18; Gal. 2:3
j1 Tim. 1:2
kRom. 1:12; 2 Cor. 4:13; 2 Pet. 1:1
lEph. 1:2; Col. 1:2; 1 Tim. 1:2; 2 Tim. 1:2
m 1:5 1 Cor. 11:34
nActs 14:23; 2 Tim. 2:2
o 1:6 1 Tim. 3:2, etc.
p1 Tim. 3:12
q1 Tim. 3:4,12
r 1:7 Matt. 24:45; 1 Cor. 4:1-2
sLev. 10:9; 1 Tim. 3:3,8; Eph. 5:18
t1 Tim. 3:3,8; 1 Pet. 5:2
u 1:8 1 Tim. 3:2
v 1:9 2 Thess. 2:15; 2 Tim. 1:13
w1 Tim. 1:15; 4:9; 6:3; 2 Tim. 2:2
xch. 2:1; 1 Tim. 1:10; 6:3; 2 Tim. 4:3
y 1:10 1 Tim. 1:6
zRom. 16:18
aaActs 15:1
ab 1:11 Matt. 23:14; 2 Tim. 3:6
ac1 Tim. 6:5
ad 1:12 Acts 17:28
ae 1:13 2 Cor. 13:10; 2 Tim. 4:2
afch. 2:2
ag 1:14 1 Tim. 1:4; 4:7; 2 Tim. 4:4
ahIsa. 29:13; Matt. 15:9; Col. 2:22
ai 1:15 Luke 11:39-41; Rom. 14:14,20; 1 Cor. 6:12; 10:23,25; 1 Tim. 4:3-4
ajRom. 14:23
ak 1:16 2 Tim. 3:5; Jude 4
a 1:16 Rom. 1:28; 2 Tim. 3:8
b 2:1 ch. 1:9; 1 Tim. 1:10; 6:3; 2 Tim. 1:13
c 2:2 ch. 1:13
d 2:3 1 Tim. 2:9-10; 3:11; 1 Pet. 3:3-4
e 2:4 1 Tim. 5:14
f 2:5 1 Cor. 14:34; Eph. 5:22; Col. 8:18; 1 Tim. 2:11; 1 Pet. 3:1,5
gRom. 2:24; 1 Tim. 6:1
h 2:7 1 Tim. 4:12; 1 Pet. 5:3
iEph. 6:24
j 2:8 1 Tim. 6:3
kNeh. 5:9; 1 Tim. 5:14; 1 Pet. 2:12,15; 3:16
l2 Thess. 3:14
m 2:9 Eph. 6:5; Col. 3:22; 1 Tim. 6:1-2; 1 Pet. 2:18
nEph. 5:24
o 2:10 Matt. 5:16; Php. 2:15
p 2:11 ch. 3:4-5; Rom. 5:15; 1 Pet. 5:12
qLuke 3:6; John 1:9; 1 Tim. 2:4
r 2:12 Luke 1:75; Rom. 6:19; Eph. 1:4; Col. 1:22; 1 Thess. 4:7
s1 Pet. 4:2; 1 John 2:16
t 2:13 1 Cor. 1:7; Php. 3:20; 2 Pet. 3:12
uch. 1:2; 3:7; Acts 24:15; Col. 1:5,23
vCol. 3:4; 2 Tim. 4:1,8; Heb. 9:28; 1 Pet. 1:7; 1 John 3:2
w 2:14 Gal. 1:4; 2:20; Eph. 5:2; 1 Tim. 2:6
xHeb. 9:14
yExod. 15:16; 19:5; Deut. 7:6; 14:2; 26:18; 1 Pet. 2:9
zch. 3:8; Eph. 2:10
aa 2:15 2 Tim. 4:2
ab1 Tim. 4:12
ac 3:1 Rom. 13:1; 1 Pet. 2:13
adCol. 1:10; 2 Tim. 2:21; Heb. 13:21
ae 3:2 Eph. 4:31
af2 Tim. 2:24-25
agPhp. 4:5
ahEph. 4:2; Col. 3:12
a 3:3 1 Cor. 6:11; Eph. 2:1; Col. 1:21; 3:7; 1 Pet. 4:3
b 3:4 ch. 2:11
c1 Tim. 2:3
d 3:5 Rom. 3:20; 9:11; 11:6; Gal. 2:16; Eph. 2:4,8-9; 2 Tim. 1:9
eJohn 3:3,5; Eph. 5:26; 1 Pet. 3:21
f 3:6 Ezek. 36:25; Joel 2:28; John 1:16; Acts 2:33; 10:45; Rom. 5:5
g 3:7 ch. 2:11; Rom. 3:24; Gal. 2:16
hRom. 8:23-24
ich. 1:2
j 3:8 ch. 1:9; 1 Tim. 1:15
kver. 1:14; ch. 2:14
l 3:9 ch. 1:14; 1 Tim. 1:4; 2 Tim. 2:23
m2 Tim. 2:14
n 3:10 2 Cor. 13:2
oMatt. 18:17; Rom. 16:17; 2 Thess. 3:6,14; 2 Tim. 3:5; 2 John 10
p 3:11 Acts 13:46
q 3:12 Acts 20:4; 2 Tim. 4:12
r 3:13 Acts 18:24
s 3:14 ver. 8
t2 Pet. 1:8