TITUS—NOTE ON 1:1–4 Opening. Among the Pauline letters, only Romans and Galatians have longer openings. The theological emphases in this section are picked up again in the two other doctrinal sections of the letter (2:11–14; 3:3–7).
TITUS—NOTE ON 1:1 servant of God. Paul often uses “servant” (or “slave,” Gk. doulos; see esv Preface) as a designation for himself (Rom. 1:1; Gal. 1:10; Phil. 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). Typically, though, Paul refers to himself as “servant of Christ,” and this is the only place he uses “servant of God.” While the meaning is not greatly different, this wording would suggest a direct connection to Moses, David, and others in the OT who were described as servants of God (e.g., Moses, Ps. 105:26; David, 2 Sam. 7:4, 8; and the prophets, Jer. 7:25; 25:4; Amos 3:7; Hag. 2:23). The effect is to place Paul in the long line of those who have been God’s spokesmen from the beginning. Furthermore, a servant in the first century did not act on his own authority but on the authority of his master. This concept of received authority is furthered by the phrase apostle of Jesus Christ (see note on Rom. 1:1). At the outset of the letter the divine source of Paul’s authority is made very clear. For the sake of points to the purpose or goal of Paul’s apostleship. He labors to see people saved, coming to faith and the knowledge of the truth (see 1 Tim. 2:4; 2 Tim. 2:25; 3:7), i.e., the entire gospel proclamation (see note on 2 Tim. 4:2), including in a broad sense all of Paul’s apostolic teaching. accords with godliness. The true gospel always produces “godliness” in its adherents, “godliness” being the hallmark of the true gospel. This sets up the primary problem with the false teachers that Paul will discuss in the letter.
TITUS—NOTE ON 1:2–3 Paul’s mission is rooted in the certainty of God’s promise of eternal life. Hope is not wishful thinking but certainty. Furthermore, God has promised eternal life, and God never lies. It is contrary to God’s character and thus impossible for God to lie (cf. Heb. 6:18). God’s truthfulness is a common biblical assertion, but it would be particularly meaningful in the Cretan context (see Titus 1:12–13 and note). This promise has been fulfilled specifically in Paul’s ministry, a ministry that he did not choose for himself but received by the command of God our Savior. On God as “Savior,” see note on 2 Tim. 1:8–10.
TITUS—NOTE ON 1:5–9 The Occasion: The Need for Proper Leadership. Paul begins the body of the letter with a reminder to Titus of the directions for ministry that he had left with him. Unlike most of Paul’s letters, there is no thanksgiving section. While this is unusual for Paul, it is not unique (cf. Galatians) and it is not unusual in first-century letters. A “virtue list” provides the portrait of the sort of leadership needed for the new churches in Crete. The emphasis is on good behavior (seen esp. in the home) and the ability to teach. Thus these leaders embody the fact that the gospel (“the truth”; see note on 1 Tim. 2:4) results in “godliness” (Titus 1:1).
TITUS—NOTE ON 1:5 The fact that the churches in Crete do not yet have elders and that there are things that need to be put … into order suggests that these churches are still fairly young. Titus is there as Paul’s delegate to get these churches properly established. In every town is the consistent pattern of government in all NT churches: elders govern the churches (cf. notes on Acts 1:26; 14:23; 20:17). As is typical in the NT, “elders” is plural. Here it is used interchangeably with “overseer” (Titus 1:7). The rest of the NT shows that these two terms, as well as “pastor” (cf. Eph. 4:11, esv footnote), refer to the same office (see note on 1 Tim. 3:1).
TITUS—NOTE ON 1:6 Above reproach (repeated in v. 7) summarizes the main point, which the rest of the list (vv. 6–9) fills out: there should be no legitimate accusation that could be brought against the elder that would bring disrepute on the gospel or the church; his life should be seen as worthy of imitation. husband of one wife. See note on 1 Tim. 3:2–3. His children are believers can also be rendered “his children are faithful” (Gk. pistos). The primary argument for rendering it as “believers” is that in the letters to Timothy and Titus, this word almost always refers to saving faith. Those who think it should be rendered “faithful” would argue that no father can guarantee the conversion of his own children, but he can ordinarily ensure that they act in a “faithful” way. Also, the parallel passage in 1 Timothy 3 says only that the children must be well-behaved, not that their conversion is a requirement for their father to be an overseer. The concern in the passage is that the children behave appropriately and are not open to the charge of debauchery or insubordination. The word “children” (plural of Gk. teknon) would apply only to children living at home and still under their father’s authority.
View this chart online at http://kindle.esvsb.org/c201
| 1 Timothy | Titus | ||
|---|---|---|---|
| 3:2 | above reproach | 1:6, 7 | above reproach |
| 3:2 | husband of one wife | 1:6 | husband of one wife |
| 3:2 | sober-minded | 1:8 | disciplined |
| 3:2 | self-controlled | 1:8 | self-controlled |
| 3:2 | respectable | — | |
| 3:2 | hospitable | 1:8 | hospitable |
| 3:2 | able to teach | 1:9 | able to give instruction |
| 3:3 | not a drunkard | 1:7 | not … a drunkard |
| 3:3 | not violent but gentle | 1:7 | not … violent |
| 3:3 | not quarrelsome | 1:7 | not be arrogant or quick-tempered |
| 3:3 | not a lover of money | 1:7 | not … greedy for gain |
| 3:4–5 | manage his own household well, care for God’s church | 1:7 | God’s steward |
| 3:4 | keeping his children submissive | 1:6 | children are believers (or “faithful”), not insubordinate |
| 3:6 | not a recent convert | — | |
| 3:7 | well thought of by outsiders | — | |
| — | 1:8 | a lover of good; upright, holy | |
TITUS—NOTE ON 1:9 able to give instruction. It was common in the ancient world to emphasize one item in a list by placing it at the beginning or end and giving it more attention than the other items. The ability to teach is the distinguishing mark of a pastor or elder. This includes both teaching what is right and refuting error. The reason for this emphasis is clear from what follows (vv. 10–16). sound doctrine. See note on 1 Tim. 1:10.
TITUS—NOTE ON 1:10–16 The Problem: False Teachers. The description of the false teachers contrasts directly (and probably intentionally) with the descriptions of what the elders should be (vv. 5–9). Whereas the elders are to live out and teach the truth, these false teachers belie their profession of faith by their conduct (v. 16). Christian standards must be established at the outset for the new churches.
TITUS—NOTE ON 1:10 especially those of the circumcision party. The false teachers emerged particularly from among Jewish Christians. “Especially” (Gk. malista) could also be translated “that is” (see note on 1 Tim. 4:10).
TITUS—NOTE ON 1:11 They must be silenced. One responsibility of church leaders is to prevent false teaching from having a platform in the church. upsetting whole families. The faith of some has already been overturned by these false teachers. shameful gain. These teachers are motivated by greed (cf. 1 Tim. 6:5, 9–10).
TITUS—NOTE ON 1:12–13 Cretans are always liars, evil beasts, lazy gluttons. Crete was proverbial 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). a prophet of their own. Wisely, Paul does not criticize the decadence of Cretan society directly but quotes a Cretan author instead and then quickly agrees with him (this testimony is true). Of course Paul means this as a generalization, not necessarily true of every single inhabitant of Crete. The quotation seems to be from Epimenides of Crete, though some have questioned this since his writings are known only through other authors’ quotations of him (see note on Acts 17:28).
TITUS—NOTE ON 1:14 Jewish myths. On “myths,” see note on 1 Tim. 1:4. The specific content of these myths is unknown, but the false teaching in Titus is more explicitly tied to a Jewish background (see Titus 1:10) than was the false teaching in 1 and 2 Timothy.
TITUS—NOTE ON 1:15 To the pure, all things are pure echoes Jesus’ teaching (Luke 11:41) and Paul’s earlier writing (Rom. 14:20). In light of the Jewishness of the false teaching and the contexts of the earlier similar teaching by Jesus and Paul, the issue here seems to concern Jewish food laws. The false teachers seem in some way to be concerned with this ritual purity, although they are themselves defiled by their unbelief and sin.
TITUS—NOTE ON 1:16 The works of the false teachers prove that they are unbelievers, despite their claim to know God. Paul is not the least bit hesitant to make such a judgment.
TITUS—NOTE ON 2:1–3:8 Christian Living in Contrast to the False Teachers. Paul describes proper Christian living rooted in the gospel, which is in direct contrast to the behavior of the false teachers (1:10–16) but in conformity to what is required of true church leaders (1:5–9). This is the primary concern of the letter: right doctrine leads to right behavior. This section is composed of two parallel units (2:1–15 and 3:1–8) that describe right behavior, root this behavior in the gospel, and close with a charge to Titus to teach these things with authority.
TITUS—NOTE ON 2:1–10 Proper Living by Age and Gender Groups. Paul describes “what accords with sound doctrine” (v. 1), i.e., the type of living that corresponds with the gospel. Some argue that the behavior commanded here is not universally required but is culturally bound to the first century. They argue that the ground for this behavior is to avoid offense (see note on 2:5, 8, 10). However, v. 1 roots this behavior not in cultural ideas but in “sound doctrine” itself. Paul addresses the behavior of the church according to typical groups within the family structure (older men, older women, younger women, younger men, bondservants), with special attention to age and gender. While there are similarities in what is expected of each group, there are also distinctives.
TITUS—NOTE ON 2:1 But as for you indicates the sharp contrast that must exist between people, on one hand, whose deeds disprove their claim to know God (1:16), and Titus, on the other hand, who must teach the people to live in a way that accords with sound doctrine, i.e., that will affirm rather than deny their claim to know God.
TITUS—NOTE ON 2:2 The overall picture of older men is of Christian dignity and vibrant faith.
TITUS—NOTE ON 2:3–5 The instruction to older women and young women is intertwined because part of the role of a Christian older woman is to train (Gk. sōphronizō, “to give instruction in wise behavior and good judgment”) the younger women. The topics comprising the teaching of the older women in vv. 4–5 are very practical and focused on the domestic sphere. Working at home does not prohibit working outside the home (cf. Prov. 31:16, 18, 24) but it does indicate that Paul expects wives to carry the primary responsibility for the day-to-day care of their homes and children. Yet this is to be done while being submissive to their own husbands, supporting their husbands’ leadership role in the family. See notes on Eph. 5:22; 5:23–24. While other instructions could be included, the focus here is on older women helping younger women learn about being godly wives and mothers.
TITUS—NOTE ON 2:5, 8, 10 In each of these verses, important statements are made concerning the desired result of “gospel living.” Such living keeps Christians from providing any legitimate grounds for the gospel (the word of God) to be reviled (v. 5; cf. v. 8). More positively, such living highlights the attractiveness of the gospel (“adorn,” v. 10). In keeping with the overall thrust of the letter, this kind of living “proves” the gospel. Doctrine of God our Savior (v. 10) sets up the description of this doctrine in vv. 11–14. On God as “Savior,” see note on 2 Tim. 1:8–10; and chart.
TITUS—NOTE ON 2:11–14 Gospel Basis. Paul gives the theological basis for the lifestyles he has described in vv. 1–10. Christians should live this way because (“for”) the grace of God that saves also instructs its recipients to live in a new way. One cannot truly claim to be a recipient of saving grace without also being a pupil of “training grace.” This change in lifestyle is rooted in the atonement (v. 14) and the expectation of Christ’s return (v. 13).
View this chart online at http://kindle.esvsb.org/c205
| “the preaching with which I have been entrusted by the command of God our Savior” (1:3) | “Grace and peace from God the Father and Christ Jesus our Savior” (1:4) |
| “so that in everything they may adorn the doctrine of God our Savior” (2:10) | “the glory of our great God and Savior Jesus Christ” (2:13) |
| “when the goodness and loving kindness of God our Savior” (3:4) | “he poured out on us richly through Jesus Christ our Savior” (3:6) |
TITUS—NOTE ON 2:11 Bringing salvation for all people is sometimes misunderstood as meaning that all people will be saved. However, such a reading is not necessary here and flatly contradicts other Scripture (see note on 1 Tim. 2:4). It means, rather, that salvation has been offered to all people (including all ethnic groups), not just to some.
TITUS—NOTE ON 2:12 Saving grace teaches its recipients to say no to sin and yes to godliness. In the present age stresses that this godliness is to be lived out in the here and now. It also sets up the reference to the future return of Christ (v. 13). Certainty about the future enables constancy in the present.
TITUS—NOTE ON 2:13 The Greek for waiting (prosdechomai) often carries a connotation of eagerness. Eagerly expecting the return of Christ is the way grace trains Christians to renounce sin and live in a godly way (see vv. 11–12). Setting one’s mind on the truth of Christ’s return impels a person to holiness (see 1 John 3:2–3). Our blessed hope means Christ’s second coming, which Paul calls the appearing of … our great God and Savior Jesus Christ. It may seem unclear whether Paul refers here to two persons of the Godhead (God the Father and Jesus Christ) or whether he describes Jesus as God and Savior. The Greek grammar, however, is well reflected in this translation and indicates that Jesus is being identified as “our great God and Savior” (cf. John 1:1; 20:28; etc.).
TITUS—NOTE ON 2:14 Paul anchors his call for godliness in the fact that one purpose of Jesus’ death was to make his people holy. To forsake godliness is to despise the sacrifice of Christ. Paul roots this in the OT with the phrase to redeem us from all lawlessness, which in Greek closely resembles the Septuagint of Ps. 130:8. A people for his own possession translates an unusual phrase (Gk. laon periousion) with intentional echoes from the OT (see esp. Ex. 19:5; Mal. 3:17). It has the sense of “prized, treasured possession.” These people are to be zealous for good works, so again redemption is tied specifically to living in a godly manner. There is no room for claiming to be redeemed while providing no evidence of practical transformation (see James 2:14–26).
TITUS—NOTE ON 2:15 Summary Command. After describing the gospel, Paul returns to commanding Titus (as in vv. 1–10). The reference to all authority, and not allowing anyone to disregard Titus, shows that Paul expects this instruction to be given clearly and with certainty.
TITUS—NOTE ON 3:1–2 Proper Living, Particularly with Respect to Outsiders. Paul returns to describing “gospel living,” this time with reference to interaction with outsiders. In general the qualities encouraged here (vv. 1–2) are in contrast to the description of the false teachers in 1:10–16.
TITUS—NOTE ON 3:1 ready for every good work. Whereas the false teachers are “unfit for any good work” (1:16), one of the purposes of the cross is to create a people “zealous for good works” (2:14).
TITUS—NOTE ON 3:2 The list closes with a call to take the initiative to show all manner of good to all sorts of people. Perfect courtesy (Gk. prautēta) is a good translation of an often misunderstood word literally meaning “meekness/gentleness.”
TITUS—NOTE ON 3:3–7 Gospel Basis. As in 2:11–14, Paul explains how his exhortations to godly living (3:1–2) are based on the gospel. This gospel statement is presented in a traditional “conversion” formula—“formerly … but now”—highlighting the ethical and practical change effected by grace.
TITUS—NOTE ON 3:4 Goodness and loving kindness stand in stark contrast to the description of lost humanity in v. 3. The difference is due to the appearance of God our Savior (see note on 2 Tim. 1:8–10).
TITUS—NOTE ON 3:5 The transformation described in vv. 3–7 (formerly … but now) is not based on human effort. “We … were once enslaved” (v. 3) but he saved us. God must act before salvation occurs. Salvation comes not because of works but by the washing of regeneration and renewal of the Holy Spirit. Some have understood this as saying that baptism (“the washing”) causes salvation. However, in this context human deeds are clearly downplayed (“not because of works”) and the emphasis is on divine action and initiative (“he saved us”). The “washing” described here is the spiritual cleansing, which is outwardly symbolized in baptism.
TITUS—NOTE ON 3:8 Summary Command. The command to insist on these things is similar to 2:15, both statements carrying a significant tone of authority. Again note the emphasis on good works as a mark of believers (see 1:16; 2:14; 3:1).
TITUS—NOTE ON 3:9–11 The Problem Restated: False Teachers. Paul returns to the problem of false teachers. Thus, the discussion of gospel living (2:1–3:8) is flanked by discussion of those who claim to believe this gospel but fail to live it out.
TITUS—NOTE ON 3:9 But. The reference to the usefulness of correct doctrine in v. 8 sets up the contrast with the worthless nature of the false teaching. As elsewhere in the letters to Timothy and Titus, the exact content of the false teaching is not clear. The point is that it is foolish, unprofitable, and worthless.
TITUS—NOTE ON 3:10–11 Have nothing more to do with him describes the final stage of church discipline (see also 1 Corinthians 5). A divisive person who refuses to repent and change after being confronted (see Matt. 18:15–20) shows himself to be twisted by sin (warped); thus, he is self-condemned. The NT is clear about seeking the repentance of such people, but it is equally clear that refusal to receive rebuke eventually shows that one is not in Christ and must be excluded from the Christian community.
TITUS—NOTE ON 3:12–15 Closing Exhortation. In typical fashion for first-century letters, Paul closes with reference to travel plans and greetings. As is also typical of Paul, even these items echo the main thrust of the letter.
TITUS—NOTE ON 3:12 do your best to come to me. Although Paul had left Titus in Crete in order to get the churches there properly established, he was not expected to stay there indefinitely. Artemas is not mentioned elsewhere in the NT. Tychicus is mentioned as an Asian who accompanied Paul on his third journey (Acts 20:4). In Eph. 6:21 and Col. 4:7 he is referred to as a “beloved brother and faithful minister” (see also 2 Tim. 4:12). Nicopolis was a port city in Epirus, on the west coast of the Greek peninsula and about 200 miles (322 km) northwest of Athens.
TITUS—NOTE ON 3:13–14 Speed … on their way; see that they lack nothing shows Paul’s concern for the support of fellow missionaries and thus speaks to the church’s role in supporting missions—and addressing cases of urgent need—today. Zenas is not mentioned elsewhere in the NT. Apollos is undoubtedly the popular speaker mentioned in Acts and 1 Corinthians (Acts 18:24; 19:1; 1 Cor. 3:6; etc.).
TITUS—NOTE ON 3:14 Having stressed good works throughout the letter, and having just called for assistance of fellow laborers (v. 13), Paul addresses this theme once more. This opportunity to assist Zenas and Apollos is one more example of how Christians can be involved in good works, relieving needs and furthering the gospel.
TITUS—NOTE ON 3:15 Grace be with you all. Paul’s letter, though written primarily to Titus, will be read to the entire congregation.