INTRODUCTION
As the shortest of the Pastoral Letters, Titus has often been overshadowed by the longer letters to Timothy. But it is rich in doctrinal and practical values and is worthy of study in its own right.
1. Authorship
The Pauline authorship of the letter was not questioned in the early church. Arguments against its authenticity are of modern origin. Its claim to Pauline authorship is here accepted without reserve (see introduction to 1 Timothy).
2. Recipient
The letter is addressed to “Titus, my true son in our common faith” (1:4). The appended identification marks a close and affectionate relation between Paul and Titus. He was probably a comparatively young man when Paul wrote to him (cf. 2:6–7). Scriptural references to Titus are surprisingly rare. Although he was closely connected with Paul, his name never occurs in Acts and, aside from the letter addressed to him, his name is found in only three Pauline letters (2Co 2:13; 7:6, 13–14; 8:6, 16, 23; 12:18; Gal. 2:1, 3; 2Ti 4:10).
Chronologically, the first mention of Titus is in Gal 2:1–3. When Paul went from Antioch to discuss “his” Gospel with the leaders in Jerusalem, he took along Titus, an uncircumcised young Greek, as a worthy specimen of the fruits of his ministry to the Gentiles. “My true son” (1:1) implies that he was Paul’s convert, perhaps won during the ministry in Ac 11:25–26. At Jerusalem Paul’s position that Gentile believers were not under the Mosaic law was vindicated when Titus was not compelled to be circumcised (Gal 2:3–5). Paul’s selection of this young convert to test this crucial issue speaks well of his spiritual vitality.
We hear nothing further of Titus until the time of Paul’s ministry at Ephesus on the third missionary journey. Perhaps Paul took him along to Ephesus from Antioch (Ac 18:22–19:1). He was an unnamed member of the group of assistants to Paul there (Ac 19:22; cf. 2Co 2:13; 7:6, 13–14). On three separate occasions Paul seems to have sent Titus to Corinth on important missions.
About a year before the writing of 2 Corinthians, Paul sent Titus to Corinth to enlist Corinthian participation in the collection for the Judean saints (1Co 16:1–4; 2Co 9:2; 12:18). Apparently shortly after writing 1 Corinthians, Paul again sent Titus to Corinth to help straighten out the tangled affairs in that church and to counter the work of Paul’s opponents there. Plans called for a reunion at Troas where Paul was to engage in missionary work (2Co 2:12–13). The failure of Titus to return as planned caused Paul much anxiety. Terminating the inviting work at Troas, Paul went into Macedonia, hoping in this way to meet Titus sooner. Eventually Titus appeared in Macedonia with the good news that his difficult mission to Corinth had been successful (2Co 7:5–7). Paul rejoiced in this success and was encouraged by the personal joy of Titus at the response of the Corinthians (2Co 7:6–7, 13–15). Cheered by these developments, Paul wrote the second letter to the Corinthians and sent it back with Titus, instructing him also to complete the collection at Corinth (2Co 8:6–7, 16–22). Paul gave Titus and the two men sent with him (2Co 8:18–22) his strong recommendation (2Co 8:23–24), assuring any critical Corinthian that Titus could be fully trusted as one motivated by Paul’s own spirit (2Cor 12:17–18).
When Paul came to Corinth for three months (Ac 20:2), the difficulties there had been resolved and the collection completed (cf. Ro 15:25–27). But Titus was no longer at Corinth when Paul wrote to the Romans, for his name does not appear among those of Paul’s co-workers who sent greetings to the Roman saints (Ro 16:21–23). Nothing further is heard of Titus until the time of the Pastoral Letters.
When Paul wrote to Titus, he was working on the island of Crete (1:5). Their joint labors there were long enough for Paul to realize the deplorable conditions of the local churches. Apparently Titus had been working there for some time when Paul wrote. He informed Titus that as soon as a replacement arrived, he was to rejoin Paul at Nicopolis (3:12), a city in western Greece. Paul was formulating further plans for Titus.
We get a final fleeting glimpse of Titus in 2Ti 4:10, where Paul informed Timothy that Titus had gone to Dalmatia. This implies he had been with Paul during his second Roman imprisonment. Although the reason for the trip is not given, we may assume that he went there at the call of Christian duty.
These references to Titus reveal that he was a trustworthy, efficient, and valued young co-worker. He possessed a forceful personality, was resourceful, energetic, tactful, skillful in dealing with difficult situations, and effective in conciliating people.
3. Occasion and Purpose
The external occasion for the letter to Titus was the trip through Crete planned by Zenas and Apollos (3:13). They conveyed the letter to Titus. The internal occasion for writing was Paul’s concern to strengthen the hand of Titus as his personal representative in Crete in carrying out a difficult assignment. Paul knew that Titus would face opposition (1:10–11; 2:15; 3:10). He aimed to encourage Titus and reinforce his authority in working among the churches in Crete. The letter would serve as written authorization for this task, proof to them that he was working in accordance with Paul’s own instructions.
The origin of the Cretan churches is unknown. They had evidently been in existence for some time when Paul visited Crete. Their condition was discouraging. They were inadequately organized, so Titus was directed to appoint morally and doctrinally qualified elders in the various churches (1:6–9). In view of the operation of false teachers (1:10–16), this was essential.
The prevailing moral conditions in the churches were far from what they might be. The Christians were adversely influenced by the prevailing low moral standards in Crete. Perhaps the Gospel of the grace of God had been misinterpreted to mean that salvation was unrelated to daily conduct. Titus was urged to insist on the need for sound doctrine and a high level of moral and social conduct (2:1–10; 3:1–3). Christian behavior must be grounded in the basic truths of the Gospel (2:11–14; 3:4–8).
The letter also conveyed personal information for Titus. The instruction to join Paul at his winter quarters at Nicopolis after a replacement arrived (3:12) apprised Titus of the fact that Paul was formulating further plans for their joint labors.
4. Date and Place of Origin
The date assigned the letter depends on the reconstruction accepted for Paul’s journeys following his release from the first Roman imprisonment, as well as the dating for that imprisonment, commonly accepted as A.D. 61–63, though it may have been as early as 59–61. Since this letter makes no mention of the Neronian persecution, which apparently began in October 64, it seems best to date it between the time of Paul’s release and the commencement of that persecution. The journeys to the east indicated in 1 Timothy and Titus were apparently made as soon as he was released. The letter to Titus may have been written during the fall of A.D. 63, not long after Paul left Crete.
The place of origin can only be conjectured. The remark in 3:12 indicates that Paul had not yet reached Nicopolis. Any suggested place will depend on the reconstruction of Paul’s movements following his release. A case can be made for Corinth.
5. Theological Value
The letter of Titus covers the same general ground as 1 Timothy but is more compact and less personal. Its greater part deals with ministerial duties and social relations, yet it contains no fewer than three summary passages that are theological gems (1:1–3; 2:11–14; 3:3–7). In 1 Timothy Paul stresses sound doctrine; in Titus he stresses worthy Christian conduct and insists that Christian conduct must be based on and regulated by Christian truth. Nowhere else does Paul more forcefully urge the essential connection between evangelical truth and the purest morality than in this brief letter. Here the basic truths of the Gospel are displayed in the abiding glory of their saving and sanctifying appeal. The regenerating work of the Holy Spirit is the experiential basis for Christian conduct (3:3–7).
EXPOSITION
I. Salutation (1:1–4)
The salutation is remarkably long and weighty for such a brief letter. Only Romans has a longer salutation. It displays the usual three parts of an epistolary salutation of that day—writer, reader, greeting. Each part could be expanded according to the occasion and the writer’s purpose.
A. The Writer (1:1–3)
1 The length of this salutation is due to the expansion of the first part, where Paul emphasizes his authoritative message. While this solemn self-identification was not needed by Titus, it effectively stressed the authoritative commission and message of the one for whom Titus acted in Crete. This letter was written to preserve and further that message, which was closely linked with godliness in daily life.
To his name Paul added two credentials. “A servant of God” occurs only here in Paul; elsewhere it is “servant of Jesus Christ” (Ro 1:1; Gal 1:10; Php 1:1). “Servant” (GK 1528) is the common term for “slave” and its use implies Paul’s acknowledged ownership by God and complete dependence on him. “Servant of God” was used of Moses (Jos 1:2) and the prophets (Jer 7:25; Am 3:7) to denote their use by God to accomplish his will. Paul is nothing less than God’s agent. Furthermore, he is Jesus Christ’s “apostle” (GK 693), having been called, equipped, and sent forth as his authoritative messenger.
“For the faith of God’s elect and the knowledge of the truth” describes his apostolic office. “For” as used in the NIV denotes purpose; Paul’s mission was to promote Christian faith and knowledge. It can also be translated “according to,” so that Paul’s apostleship is in full accord with the faith and knowledge that God’s elect have received. His apostleship is not regulated by their faith (cf. Gal 1:11–17) but is wholly in accord with it. The Cretan Christians needed to evaluate their faith by that fact.
“God’s elect” (GK 1723) are those who have responded to God’s call through the Gospel. The expression embodies a true balance between the divine initiative and the human response. Although surrounded with mystery, the biblical teaching on election is for the benefit of believers and is intended as a practical truth. It assures faithful, struggling Christians that their salvation is all of God from beginning to end.
Christian faith is linked with the full apprehension of truth, the inner realization of divine reality as revealed in the Gospel. Faith is a heart response to the truth of the Gospel, but it must also possess the mind. God never intended his people to remain intellectually ignorant of the truth of the Gospel.
Christian truth has a moral aspect; it “leads to godliness.” Conduct must be evaluated by the demands of godliness, that reverential attitude that leads to conduct pleasing to God. Those gripped by God’s truth walk in harmony with such demands. There is an intimate connection between a vital possession of truth and genuine godliness—a lesson the Cretan church needed to learn.
2 The intended connection of v.2 is not quite certain. The NIV translators have added the words “a faith and knowledge” to make explicit their understanding of the connection—that the Christian life is grounded in the hope of eternal life. As with all of God’s elect, Paul’s life and service were firmly rooted in “hope” (GK 1828), which eagerly and confidently awaits the realization of “eternal life”—life not only endless but having an eternal quality. Believers already possess eternal life (Jn 5:24), but its full and perfect realization awaits the return of the Prince of Life.
This hope is not a vague, pious aspiration but is sure because it is grounded in the absolute trustworthiness of God. The character of the God “who does not lie” (GK 950) assures the fulfillment of his promise. This characterization places God in contrast with the notorious deceptiveness of the Cretans (1:12).
God promised this eternal life before the ages of time, begun at creation, started to roll (cf. 2Ti 1:9). This promise existed within the Godhead before he created the world. In other words, it is rooted in God’s eternal purpose for humankind.
3 The reliability of the above-mentioned promise was demonstrated through the clear, public revelation it received in the preaching of the Gospel. “His word” is not the personal Christ, the Logos (cf. Jn 1:1), but rather the saving message of the Gospel. This message was made known “at his appointed season,” the opportune time established by God in his eternal wisdom. All history was the preparation for that revelation. The historical appropriateness of the time is evident from the existence of the Roman peace that gave a favorable setting for the preaching of the Gospel and the development of Greek as the linguistic medium of its proclamation throughout the entire world.
The message was brought to the world “through the preaching entrusted to me.” This refers, not to the act of preaching, but to the message that was heralded, the message of the Gospel. There is no substitute for that message, and Paul was writing so that its purity might be preserved on the island of Crete. That life-giving message was committed to Paul personally as a divine trust. He could never escape the wonder that this assignment should be given to him, unworthy as he was (1Co 15:9; Eph 3:8; 1Ti 1:11–13).
The assignment came to him “by the command of God our Savior.” It is a vigorous assertion of his divine commission, underlining the authority behind this letter. The One who saves and preserves us is none other than God; we must personally appropriate and publicly confess him in this capacity. Paul’s usage of “God our Savior” suggests that his reference here is to the Father. In the Pastorals the term is applied to both the Father (1Ti 1:1; 2:3; 4:10, Tit 1:3; 2:10; 3:4) and the Son (2Ti 1:10; Tit 1:4; 2:13; 3:6). As the ultimate source of all salvation, the designation is appropriately applied to the Father.
B. The Reader (1:4a)
The recipient is tersely described as “my true son in our common faith.” This phrase reveals the intimate and endearing relationship between Paul and Titus; it also implies that Titus was Paul’s convert. The adjective “true” (GK 1188) means “legitimately born or genuine” and acknowledges that Titus was running true to his spiritual parentage and thus represented Paul’s position. “Common” (GK 3123) reaches farther than writer and reader to denote a faith mutually held by God’s elect.
C. The Greeting (1:4b)
The greeting with “grace and peace” is Paul’s usual greeting. “Grace” (GK 5921) is the unmerited favor of God at work in the life of the believer, while “peace” (GK 1645) is the resultant experience of harmony and well-being in the life of the reconciled. This double blessing comes “from God the Father and Christ Jesus our Savior.” Since Paul viewed Father and Son as one source of blessing and the one object of every Christian aspiration, “from” is not repeated. “Our Savior,” applied in v.3 to the Father, is here transferred to the Son; both are involved in bestowing the same salvation. “Our” again signifies the common testimony of believers.
II. Concerning Elders and Errorists in Crete (1:5–16)
The first major division, designed to further the welfare of the Cretan churches, falls into two parts. Verses 5–9 give instructions concerning church officials, whereas vv.1016 deal with the needed refutation of false teachers in Crete. The presence of the false teachers made more imperative the appointment of qualified leaders.
A. The Appointment of Qualified Elders (1:5–9)
1. The duties of Titus in Crete (1:5)
5 “I left you in Crete” asserts the joint labors of Paul and Titus on that island for a brief time. Paul’s labors there cannot be fitted into Ac 27:7–9 or before. The alternatives are to reject Pauline authorship of the Pastorals or to accept that the reference is to a time following his Ac 28 imprisonment. The latter alternative is probable scripturally and is asserted by tradition.
“Left” (GK 657) implies that Titus was deliberately left behind in Crete to carry out a specific assignment. Before Paul’s departure, the commission was orally delivered; now it is restated concisely in writing. Titus’s task was comprehensive: to “straighten out what was left unfinished.” “Straighten out” (GK 2114) denotes that his task was personally to set things in order. “What was left unfinished” points to several serious defects that still needed Titus’s attention. Organization was lacking (1:5), false teachers were unchecked (1:10–11; 3:10–11), and instruction in doctrine and conduct was needed (2:1–10; 3:1–2). Paul had observed and had begun to correct these matters; Titus must now complete the work.
An initial duty was to “appoint elders” in each place where there was a group of believers. Such a plural leadership in the local congregation continued Paul’s own earlier practice (Ac 14:23). Probably the congregation chose the elders with the encouragement of Titus, who in turn had the responsibility of formally appointing them to office. “As I directed you” recalls that this was in accord with his previous orders. In this way, Titus would carry out Paul’s ideal for these congregations.
2. The qualifications of the elders (1:6–9)
This list of qualifications corresponds closely to that given in 1Ti 3:1–7, yet the differences indicate that it was realistically applied to a contemporary situation. The fact that no deacons are mentioned suggests that the organization of these churches was more primitive than at Ephesus.
6 “An elder must be blameless” marks the basic qualification, demanding an irreproachable reputation in the community. This demand is elaborated in what follows, which begins with two domestic qualifications. The precise implications of “the husband of but one wife” have been debated through the centuries (see comment on 1Ti 3:3). Most natural is the view that an elder must be the husband of only one living woman.
Since older men would be chosen for leadership, it is assumed that the elder would have children. The latter must share their father’s Christian faith by having made a personal decision. Their remaining pagan would throw into question the father’s ability to lead others to the faith. Moreover, the children must personally fulfill the ethical requirements of the Christian life. They must not be chargeable as being “wild” (self-indulgent and wasteful in their manner of life, like the prodigal son) or “disobedient” (refusing to bow to parental authority). An elder’s inability to train and govern his children would also place in question his ability to train and govern the church.
7 The leader’s true position and personal qualifications are given in vv.7–9. The switch in v.7 from “elder” (GK 4565) to “overseers” (GK 2176) shows that these two terms are interchangeable (cf. also Ac 20:17 and 20:28). Yet both these words have a different connotation. “Elder” implies the maturity and dignity of the man, while “overseer” indicates his work of overseeing God’s flock.
Again Paul stresses that the overseer must be “blameless” (GK 441). This time the stress is on “it is necessary,” because of the elder’s position as being entrusted with “God’s work” (lit., “God’s steward”; GK 3874). A steward was the manager of a household or estate, appointed by and accountable to the owner. The picture of the steward embodies one of Paul’s favorite concepts of the ministry (1Co 4:1–2; 9:17; Eph 3:2; Col 1:25). The Christian minister is not merely the servant of the church; he exercises his office under God’s authority and is directly accountable to him. This high office makes high demands on the character of the man.
Five negative and six positive personal qualifications are listed in vv.7–8. The overseer must not be (1) “overbearing” (GK 881), arrogantly disregarding the interests of others in order to please himself; (2) “quick-tempered” (GK 3975), readily yielding to anger, for pastoral work demands much patience; (3) “given to drunkenness” (GK 4232); i.e., he must not be an alcoholic; (4) “violent” (GK 4438), ready to assail an opponent, either with fists or by bellicose behavior; (5) “pursuing dishonest gain” (GK 153), using his office to profit in an underhanded and shameful way. The laborer is worthy of his hire (cf. 1Ti 5:17–18), but he must not turn his office into a moneymaking business.
8 “Rather” introduces the contrasting positive qualifications. An overseer must be: (1) “hospitable” (lit., “lover of strangers”; GK 5811), ready to befriend and lodge traveling or fleeing believers; (2) “one who loves what is good” (GK 5787), an ally and zealous supporter of the good, including people as well as deeds and things; (3) “self-controlled” (GK 5409), in control of his mind and emotions so that he can act rationally and discreetly, a virtue much needed on Crete and one stressed in the Pastorals (cf. 1Ti 2:9, 15; 3:2; 2Ti 1:7; Tit 2:2, 4–6, 12); (4) “upright” (GK 1465), conforming his conduct to right standards; (5) “holy” (GK 4008), denoting his personal piety, an inner attitude of conforming to what is felt to be pleasing to God and consistent with religious practices; and (6) “disciplined” (GK 1604), having the inner strength that enables him to control his bodily appetites and passions, a virtue listed in Gal 5:23 as one quality of the fruit of the Spirit. These last three characteristics may be viewed as looking toward others, God, and self, respectively.
9 Doctrinal fitness is also necessary. The overseer must be known to “hold firmly to the trustworthy message,” clinging to it despite the winds of false teaching and open opposition. “Trustworthy” (GK 4412) underlines that the Christian Gospel is perfectly reliable and completely worthy of one’s confidence. Overseers must adhere to the Word “as it has been taught” and be in accord with the teaching of the apostles.
Unfaithfulness to the biblical revelation disqualifies people from leadership in God’s church. On the other hand, doctrinal fidelity enables them to perform a twofold task: (1) They can appeal to others to adhere to and advance in their Christian faith. This can be done by proclaiming “sound doctrine”—teaching that is biblically correct and promotes spiritual health—in contrast to the unhealthy false teaching. (2) Their work also demands that they “refute those who oppose” the true Gospel and speak against it as the advocates of error. They must expose the errors of others and try to convince them that they are wrong.
B. The Refutation of False Teachers (1:10–16)
“For” introduces the justification for the requirement that elders must be able to expound and defend the truth (v.9). This is essential because of the false teachers described in vv.10–13a. Verses 13b–14 state the necessary action, while vv.15–16 present the evidence condemning these errorists.
1. The picture of the false teachers (1:10–13a)
10 “There are many rebellious people” is a general statement of the external danger facing the Cretan churches. These false teachers, most likely Cretans by birth, are apparently gnosticizing Judaists who as professed Christians seek to infiltrate the churches with their misguided teaching. They try to fasten onto Christianity various aspects of Judaism and to present the hybrid as a teaching containing higher philosophical insights.
Three terms describe these “many” false teachers: They are (1) “rebellious” (GK 538), refusing to subordinate themselves to any authority and rejecting the demands of the Gospel on them; (2) “mere talkers” (GK 3468), fluent and impressive in speech that accomplishes nothing constructive; and (3) “deceivers” (GK 5855), those whose glib tongues exercise a fascination over the minds of their dupes and lead them astray. “Those of the circumcision group” were the most active offenders.
Qualifications for Elders/Overseers and Deacons
| Self-controlled | ELDER | ITi 3:2; Tit 1:8 |
| Hospitable | ELDER | ITi 3:2; Tit 1:8 |
| Able to teach | ELDER | ITi 3:2; 5:17; Tit 1:9 |
| Not violent but gentle | ELDER | ITi 3:3; Tit 1:7 |
| Not quarrelsome | ELDER | ITi 3:3 |
| Not a lover of money | ELDER | ITi 3:3 |
| Not a recent convert | ELDER | ITi 3:6 |
| Has a good reputation with outsiders | ELDER | ITi 3:7 |
| Not overbearing | ELDER | Tit 1:7 |
| Not quick-tempered | ELDER | Tit 1:7 |
| Loves what is good | ELDER | Tit 1:8 |
| Upright, holy | ELDER | Tit 1:8 |
| Disciplined | ELDER | Tit 1:8 |
| Above reproach | ELDER | ITi 3:2; Tit 1:6 |
| (blameless) | DEACON | ITi 3:9 |
| Husband of one wife | ELDER | ITi 3:2; Tit 1:6 |
| DEACON | ITi 3:12 | |
| Temperate | ELDER | ITi 3:2; Tit 1:7 |
| DEACON | ITi 3:8 | |
| Respectable | ELDER | ITi 3:2 |
| DEACON | ITi 3:8 | |
| Not given to | ELDER | ITi 3:3; Tit 1:7 |
| drunkenness | DEACON | ITi 3:8 |
| Manages his own | ELDER | ITi 3:4 |
| family well | DEACON | ITi 3:12 |
| Sees that his | ELDER | ITi 3:4-5; Tit 1:6 |
| children obey him | DEACON | ITi 3:12 |
| Does not pursue | ELDER | Tit 1:7 |
| dishonest gain | DEACON | ITi 3:8 |
| Keeps hold of the | ELDER | Tit 1:9 |
| deep truths | DEACON | ITi 3:9 |
| Sincere | DEACON | ITi 3:8 |
| Tested | DEACON | ITi 3:10 |
© 1985 The Zondervan Corporation
11 Paul demands that these people “be silenced” (GK 2187)—a word that means “to close the mouth by means of a muzzle or gag.” The offenders must be refused opportunity to spread their teachings in the churches; the term also includes silencing them by a logical refutation of their views.
Their suppression is necessary because of their seductive work. They belong to that class of people who are “ruining whole households,” disturbing and turning upside down the faith of entire families. They achieve these disastrous results by teaching things that simply must not be presented as Christian truth.
“For the sake of dishonest gain” unveils their materialistic motives (cf. v.7), the desire to enrich themselves at the expense of the spiritual welfare of their victims.
12 These Cretan false teachers were all the more dangerous because of the known nature of the people on whom they preyed. As evidence, Paul quotes a line from Epimenides (a 6th-5th century B.C. Cretan poet and religious reformer). This man had intimate knowledge of his own people and was esteemed by them as a “prophet.” Paul was willing to accept this evaluation in order to underline the authority of his own judgment. The quotation establishes the picture without exposing Paul to the charge of being anti-Cretan. It put the Cretans on the horns of a dilemma. They must either admit the truthfulness of his verdict concerning them or deny the charge and brand their own prophet a liar.
The triple charge that “Cretans are always liars, evil brutes, lazy gluttons” is supported by other writers. So notorious was their reputation for falsehood that the Greek word kretizo (“to Crete-ize”) meant “to lie.” “Evil brutes” stigmatizes them as having sunk to the level of beasts, unrestrained in their brutality. “Lazy gluttons” underlines their greed as idle sensualists who desired to be filled without exerting personal effort to earn an honest living.
13a Paul’s own observations confirm the adverse judgment. Probably he had some unpleasant experiences on the island that verified the verdict.
2. The response to the situation (1:13b–14)
13b “Therefore” introduces the action demanded by this situation. Titus must continue to “rebuke them sharply,” dealing pungently and incisively with the danger, like a surgeon cutting away cancerous tissue. “Rebuke” (GK 1794) may be rendered “convict,” effectively showing the error of the teaching that is being opposed. “Them” refers directly to the false teachers, who must obviously be dealt with whenever they seek to gain a hearing in the church. But it seems clear that the action demanded also includes those church members who were known to be receptive to the claims of the false teachers.
The positive result aimed at is “that they will be sound [lit., healthy; GK 5617] in the faith,” i.e., in the truth embodied in the Gospel they have personally accepted. Their personal spiritual health will be impaired if they feed on unhealthy doctrine.
14 As a result of this positive aim, the Cretan Christians will be led to a position where they “pay no attention to Jewish myths” (cf. 1Ti 1:4). These myths were seemingly speculative and fanciful inventions drawn from the OT records, such as are found in the apocryphal and pseudepigraphical writings of Judaism. The rejected teaching is further characterized as “the commands of those who reject the truth.” These commands were evidently Jewish-Gnostic ritual observances that the false teachers sought to make binding on Christians (cf. 1Ti 4:3–6). They are to be spurned because they are merely unauthorized human commands of people who have rejected the truth. There is a close connection between false doctrine and evil character.
3. The condemnation of the false teachers (1:15–16)
15 The test of character condemns these false teachers. This is stated in the form of a double maxim. “To the pure, all things are pure” embodies a principle enunciated by Jesus himself in dealing with Jewish food laws (Mt 15:10–11; Mk 7:14–19; Lk 11:37–41) and forcefully impressed on Peter in his vision at Joppa (Ac 10:9–15, 28). These Cretan teachers apparently were engrossed in perpetuating ceremonial distinctions between the pure and the impure. They tended to lay emphasis on outward appearance and judged others on the basis of their own external criteria. Paul teaches that true purity lies not in adherence to nonmoral external rites and regulations but in the inner purity of the regenerated heart. Material things receive their moral character from the inner attitude of the user. This maxim does not, however, invalidate the revelation that certain things are morally wrong.
The converse of the principle carries the attack into enemy territory. Their attribution of impurity to nonmoral things reveals both their own inner state of corruption or defilement and their unbelief. A moral perversion has taken place in their whole being. Their “minds” have become polluted, and their conscience has lost its ability to make correct moral judgments, leaving them unable to make true distinctions between good and evil.
16 The false teachers also stand condemned by the test of conduct. They publicly confess that they are fully informed about God and stand in intimate relations with him (because of either their Jewish religious privilege or their Gnostic claim to an esoteric knowledge of God). But their vaunted claim is belied by their evil conduct. Moral quality of life is the determinative test of religious profession (1Jn 2:4) and by it true character is exposed. Three terms describe the corrupt and unbelieving. They are (1) “detestable” (GK 1008) lor loathsome, causing horror and disgust because of their hypocrisy; (2) “disobedient” (GK 579), insubordinate to God’s truth because of their willful adherence to their man-made rules and regulations; (3) “unfit for doing anything good,” disqualified by their impurity from performing any morally good deed. They are like coins found, upon testing, to be spurious, utterly to be rejected as worthless.
III. Concerning the Natural Groups in the Congregations (2:1–15)
Chapter 2, concerned with the pastoral care of the Cretan Christians, is the second main division. Verses 1–10 give ethical instructions for the different groups in the congregations; vv.11–14 unfold the grace of God as the motivating power for Christian living; and v.15 summarizes the duty of Titus on Crete.
A. The Instructions for the Different Groups (2:1– 10)
Paul here stresses the importance of building up the inner life of believers as the best antidote against error. Sound doctrine must lead to ethical conduct in the lives of all the groups in the congregations. Emphasis falls on the family groups, where the false teachers had apparently done their greatest damage (1.11).
1. The instructional duty of Titus (2:1)
1 The opening “you” contrasts Titus with the false teachers. He must show the difference by continuing to communicate orally “what is in accord with sound doctrine,” i.e., teaching that promotes spiritual health and requires conduct consistent with the teaching professed. Correct doctrine must result in good behavior.
2. The instruction to different age groups (2:2– 6)
2 The term “older men” (GK 4566) denotes age, not office. The senior male members are named first as natural leaders. The value of their example will depend on their moral character. Four qualifications are insisted on; they must be (1) “temperate” (GK 3767), basically meaning “abstaining from wine,” but having a wider meaning, such as “clearheaded”; (2) “worthy of respect” (GK 4948), revealing a personal dignity and seriousness of purpose that invite honor and respect; (3) “self-controlled” (GK 5409), possessing self-mastery in thought and judgment (cf. 1:8); and (4) “sound in faith, in love and in endurance,” revealing a Christian healthiness of heart and mind. In v.1 “sound” (GK 5617) is applied to doctrine, here to character. “Faith” may be objective, as the doctrinal content of the faith professed, but the following two items suggest that it is subjective, their personal faith in the Lord. They must be mature in their exercise of genuine “love,” not bitter and vindictive, and they must display active “endurance” (GK 5705), that steadfast persistence that bravely bears the trials and afflictions of life.
3 “Likewise” indicates that the same kind of deportment is expected of the “older women,” although the demands on them are related to their own station in life. The basic demand is that they “be reverent in the way they live.” Their conduct must reveal that they regard life as sacred in all of its aspects.
Their reverential behavior requires that they “not be slanderers or addicted to much wine.” As mature Christians, they must not be given to gossip, repeating vicious and unfounded charges against others, and must not overindulge in wine. The union of the two negatives suggests the close connection between a loose tongue and intoxicating drink.
Positively, the older women must “teach what is good.” By personal word and example, they must teach what is morally good, noble, and attractive. The reference is not to public instruction, but to their teaching function in the home.
4 The training of the younger women is the duty, not of Titus, but the older women, qualified to do so by position and character. “Train” (GK 5405) means to school in the lessons of sobriety and self-control (cf. vv.2, 5). “Younger” suggests a reference to the newly married. Paul then lists seven characteristics that must be commended to such women (vv.4healthiness of heart and mind.5a). “To love their husbands and children” forms a pair of instructions. It means “devoted to husbands and devoted to children.” Such domestic affection stands at the very heart of any Christian home.
5 “To be self-controlled [GK 5409] and pure [GK 54]” forms another pair. The former is a standing duty for all Christians (cf. 1:8; 2:2, 6); the latter denotes not only chastity in their sex life but also purity of heart and mind in all their conduct.
“To be busy at home, to be kind” designates a third pair. The first describes the many domestic activities of the housewife that she must willingly accept as part of her position as queen of the home. The devoted wife and mother finds her absorbing interest in the innumerable duties of the home (cf. Paul’s condemnation of idleness in 1Ti 5:13–14). These demand unsparing self-giving and may subject her to the temptation to be irritable and harsh in her demands on members of her household. She must therefore cultivate the virtue of being “kind” (GK 19), i.e., benevolent, heartily doing what is good and beneficial to others.
The seventh item for a younger married woman stresses her acceptance of the established relationship between husband and wife as her Christian duty. “To be subject to” (GK 5718) suggests the voluntary acceptance of the headship of the husband (cf. Eph 5:22–24). In declaring the spiritual equality of the woman before God (Gal 3:28), Christianity immeasurably elevated her status but did not thereby abolish her functional position as the complement and support of her husband as the head of the home.
The concluding purpose clause apparently relates to all seven items. It is the first expression of Paul’s strong sense of a religious purpose behind these ethical demands. If Christian wives ignore these demands and flout the role their culture demanded of good wives, the Gospel will be maligned, criticized, and discredited by non-Christians. Christianity will be judged especially by the impact that it has on the women. It therefore is the duty of the women to protect God’s revelation from profanation by living discreet and wholesome lives. No lifestyle is justified that hinders the message of God’s salvation in Christ.
6 The requirement for the young men is brief but comprehensive: self-control. As a young man, Titus must fittingly convey his instructions for the young women indirectly, but his age was an advantage in dealing directly with the young men. “Encourage” (GK 4151) is stronger than “teach” in v.1; it may be rendered “urge” or “admonish.” Since young men are inclined to be somewhat impetuous and unrestrained in conduct, their basic need is to be “self-controlled” (GK 5404), cultivating balance and self-restraint in daily practice. It was a quality of which Paul found it necessary to remind the Cretan believers (1:8; 2:2, 4–5).
3. The personal example of Titus (2:7–8)
7 In concluding instructions to the different age groups, Paul reminds Titus that his own conduct must confirm his teaching. There is no word for “them” in the Greek, so that his example is not to be restricted to the young men. “In everything” underlines the comprehensiveness of the duty. It is expanded in what follows. “Doing what is good” places the initial stress on his conduct, reflecting his noble deeds. Personal example must precede effective teaching, but his “teaching” in its manner and content must be of the highest quality and must be characterized by “integrity” (GK 917) and “seriousness” (GK 4949). The former stresses his purity of motive, revealing that he himself is uninfected by the evil conduct and erroneous views of the false teachers; the latter points to his outward dignity, reflecting the high moral tone and serious manner appropriate to his sacred task.
8 Titus must also demonstrate “soundness of speech that cannot be condemned.” The content of his teaching and ordinary conversation must have two characteristics. (1) It must have “soundness” (GK 5617), conforming to healthful doctrine (cf. 1:9, 13; 2:1–2). (2) Such soundness will ensure that no critic will be able to point out anything in it justly open to censure or rebuke. Paul hints at the picture of a courtroom where the judge can find no basis for the accusation of the plaintiff.
Paul concludes his personal remarks to Titus with another purpose clause. The expression “those who oppose you” is apparently left intentionally vague to leave room for all types of critics. When the objections are examined, the anticipated result is that the critic “may be ashamed,” i.e., made to look foolish because he is shown to have no case. An accusation of something morally “bad” or worthless “about us” (including Paul and Christians generally) will be found to be groundless.
4. The instructions to the slaves (2:9–10)
Paul’s ethical instructions are now addressed to a distinct social group that overlaps groups divided by age and sex. Slaves formed a significant element in the apostolic churches and the welfare of the faith demanded that they too accept their spiritual responsibility as believers. Paul here makes no distinction between slaves who had Christian masters and those who did not (see comments on 1Ti 6:1–2).
9. Since the Greek has no opening command in v.9, we must substitute either “teach” from v.1 or, more likely, “encourage” from v.6. The fundamental duty of slaves is voluntarily to accept subjection to their masters as a matter of principle to everything. “Masters” (GK 1305) denotes that as owners they had complete authority over their slaves. This command stresses the comprehensiveness of this duty, though a Christian slave could not submit when a pagan master demanded things contrary to Christian conscience.
In their voluntary subjection, slaves must “try to please” their masters. Instead of having a sullen disposition, they should aim to be well-pleasing. The word “please” (GK 2298) elsewhere refers to our relationship with God; it is the distinctive contribution of Christianity that slaves should govern their relations to their masters by this high principle.
Paul continues with three further phrases, two negative and one positive, that describe the slave-master relationship. The first is “not to talk back to them,” i.e., not to dispute their commands and by deliberate resistance seek to thwart their will.
10 The second negative demand is “not to steal from them”—not underhandedly to divert to themselves part of anything their masters had not intended for them. Petty theft was common among slaves in Roman households. Employment in various trades and occupations offered slaves ample opportunity to resort to the various tricks of the trade for their own advantage.
Their positive duty is “to show that they can be fully trusted,” demonstrating “good faith” in their whole relationship to their masters. They must not only be Christians but actively show this by proving themselves dependable in everything “good” or beneficial to their masters.
Such ethical conduct Paul again undergirds with a profound spiritual motive, “so that in every way they will make the teaching about God our Savior attractive.” For a Christian there can be no higher motive. Slaves’ acceptance of the teaching about “God our Savior” must find expression in their transformed conduct in every aspect of their lives. The very difficulty of their position would make such conduct a powerful recommendation of the Gospel, proving to the master the power of the Gospel.
B. The Foundation for Godly Living (2:11–14)
“For” begins Paul’s masterly summary of Christian doctrine as the proper foundation for the ethical demands just made on the various groups and as an explanation for “God our Savior” in v.10. Christian conduct must be grounded in and motivated by Christian truth. The vitality of doctrinal profession must be demonstrated by transformed Christian conduct.
1. The manifestation of God’s grace (2:11)
11 God’s program of redemption is rooted in his “grace” (GK 5921), his free favor and spontaneous action toward needy sinners to deliver and transform them. This grace has been manifested as a historical reality in Christ’s birth, life and ministry, atoning death, and resurrection. “Appeared” (GK 2210) conveys the image of grace suddenly breaking in on our moral darkness, like the rising sun (this verb is used of the sun in Ac 27:20).
The effect of the manifestation was redemptive, not destructive. The adjective rendered “that brings salvation” (GK 5403) asserts its saving efficacy; this salvation is available to all people, though its personal application is dependent on one’s response of faith. Its universal scope justifies the application of its ethical demands to all classes of its professed recipients.
2. The training by God’s grace (2:12)
12 Grace also goes to work in the lives of the saved. Grounded in God’s nature, it makes ethical demands of Christians consistent with his nature. It instructs the believer in the things “in accord with sound doctrine” (2:1). The verb “teaches” (GK 4084) comprehends the entire training process—teaching, encouragement, correction, and discipline.
The negative pedagogical purpose of grace is to train us to renounce our past by saying “ ‘No’ to ungodliness and worldly passions.” “Ungodliness” (GK 813) denotes the impiety and irreverence that characterizes the unsaved life; “worldly passions” are those cravings characteristic of the world in its estrangement from God. Such renunciation, standing at the beginning of a life of Christian victory, must be maintained in daily self-denial.
This negative work clears the field for its positive aim for believers: “to live self-controlled, upright and godly lives.” Our entire course of life should be consistently characterized by the three stated qualities. They look in three directions, though sharp distinctions need not be pressed: (1) inward (“self-controlled”; GK 5407), already stipulated for different groups (1:8; 2:2, 5) and now demanded of every believer; (2) outward (“upright”; GK 1469), faithfully fulfilling all the demands of truth and justice in our relations with others; (3) upward (“godly”; GK 2357), fully devoted to God in reverence and loving obedience.
Such a life is a possibility and a duty “in this present age” (Gal 1:4), which holds dangers for the believer (Ro 12:2; 2Ti 4:10) and stands in contrast to the anticipated future.
3. The expectation of Christ’s return (2:13)
13 Those being trained by God’s grace, having renounced their sinful past and living disciplined lives in the present, now “wait for” (GK 4657; cf. 1Th 1:9–10) the future.They anticipate “the blessed hope,” the personal return of Christ who will consummate our bliss in eternal glory.
The Greek connects “blessed hope” and “glorious appearing” under one article, suggesting that the reference is to one event viewed from two aspects. For believers, it is indeed the blessed hope and the longed-for consummation of that hope. For Christ himself, this anticipated return will vindicate his character as the Lord of glory. “Glorious appearing” points to his present glorification in heaven. Now unrecognized and disregarded by the world, his glory at his return will be manifested in all its splendor.
Grammatically, the glory to be revealed relates either to Christ alone or to both the Father and Christ, but the former is to be preferred. (1) This is the most natural view, since both nouns are connected by one article as referring to one person. (2) The combination “god and savior” was familiar to the Hellenistic religions. (3) The added clause in v.14 refers to Christ alone, and it is most natural to take the entire preceding expression as its antecedent. (4) In the Pastorals the coming appearance is referred to Christ alone. (5) The adjective “great” of God is rather pointless but highly significant if applied to Christ. (6) This view is in full harmony with other passages such as Jn 20:28; Ro 9:5; Heb 1:8; and 2Pe 1:1. This view takes the statement as an explicit assertion of the deity of Christ.
4. The purpose of Christ’s redemption (2:14)
14 From the future, Paul reverts to the historical work of Christ as Savior as the foundation for present sanctification. “Who gave himself for us” summarizes that work as voluntary, exhaustive, and substitutionary. His giving of himself was the grandest of all gifts. Because of our sinfulness, his atoning work had a dual aspect.
Its negative aspect was “to redeem us from all wickedness” (or “lawlessness”; GK 490), our assertion of self-will in defiance of God’s standard that is the essence of sin (1Jn 3:4). This expression stresses not our guilt as rebels but rather our deliverance from bondage to lawlessness through Christ’s ransom. “From” indicates effective removal from that sphere and our deliverance from “all” aspects of its domination.
This negative work is the necessary prelude to the positive work of sanctification, “to purify for himself a people that are his very own.” Behind “purify” (GK 2751) is the moral defilement that the rebellion of humankind has produced. Sin makes us not only guilty but also unclean before a holy God. The blood-wrought cleansing (1Jn 1:7) enables us to be restored to fellowship with God as “a people that are his very own.” Since we have been redeemed by his blood (1Pe 1:18–21), Christ wants us voluntarily to yield ourselves wholly to him. Such a surrender is our only reasonable response to divine mercy (Ro 12:1–2). “Eager to do what is good” delineates what this relationship involves. “Eager” (GK 2421) means one who is “a zealot, an enthusiast”; for those who have been redeemed from the doom of sin and death and brought into a unique relationship with God, the true voluntary response is to be enthusiastic “to do what is good.” He who eagerly awaits the return of the Savior will be eager also to further his cause by good works until he comes.
C. The Restatement of the Duty of Titus (2:15)
15 “Teach” looks back to 2:1, where the same word is used. As his central duty, Titus must continually present practical instructions to the various groups in their proper doctrinal setting. As part of his teaching he must “encourage” (GK 4151) or exhort the hearers to appropriate and practice the instruction, and “rebuke” (GK 1794) or convict those who are slack or fail to respond. He must perform these duties “with all authority,” for the message is apostolic and authentic and its authority must be stressed. The Gospel must not be presented as an optional opinion to be accepted or rejected as its hearers may please. The minister’s authority rests in the nature of his message; he is not raised above the truth but the truth above him.
As the apostolic representative in Crete, Titus must “not let anyone despise” him or belittle his message and authority. He must not permit his message and work to be disdainfully rejected. Since this letter would be read in the churches, the remark was intended as much for the Cretans as for Titus himself.
IV. Concerning Believers Among People Generally (3:1–11)
Having dealt with church leaders (ch. 1) and the conduct of believers as members of the Christian community (ch. 2), in this final section Paul insists that believers also have duties to the government and to the non-Christian world.
A. Their Obligations As Citizens (3:1–2)
1 Christians have a duty to government. “The people” refers to the members of the churches, not to all Cretans in general. “Remind” indicates that the duties now insisted on are not new to them; Titus must repeatedly press these duties upon their consciences. Early Christian preaching was never limited to the way of salvation but included instructions concerning the practical implications of that salvation for daily living. Paul wants believers to make a favorable impression on the non-Christian world.
The duty of believers is “to be subject to rulers and authorities.” “To be subject” (GK 5718) implies voluntary acceptance of this position of submission. “Rulers and authorities” signifies not the individual rulers but the various forms of human government (cf. also Ro 13:1–7; 1Pe 2:13–17); the known turbulence of the Cretans made such an instruction particularly appropriate here.
“To be obedient” (GK 4272) states the result and visible demonstration of their attitude of submission. The context implies obedience to the particular demands of government, though the practice of obedience is not to be limited to these areas. It is assumed that the obedience demanded does not contradict explicit Christian duties.
As good citizens, believers must also “be ready to do whatever is good”—be prepared and willing to participate in activities that promote the welfare of the community. They must not stand coldly aloof from praiseworthy enterprises of government but show good public spirit, thus proving that Christianity is a constructive force in society.
2 Believers also have obligations to pagan neighbors. Negatively, they must “slander no one,” i.e., abstain from hurling curses and vicious epithets at those offending or injuring them. The demand requires inner grace but is appropriate for followers of Christ, who did not revile when he was reviled (1Pe 2:23). Furthermore, they must be “peaceable” (lit., “nonfighting”; GK 285), refusing to engage in quarrels and conflicts. The Christian must not adopt the arts of the agitator.
Positively, Christians must be “considerate” (GK 2117) or gentle, not stubbornly insisting on their own rights but acting in courtesy and forbearance. Another positive duty is continually “to show true [lit., all] humility,” an attitude of mind that is the opposite of self-assertiveness and harshness. Humility is not to be exhibited only in dealing with fellow believers but must be shown “toward all men,” including those who are hostile and morally perverse. It is a difficult test of Christian character but one that effectively proves the genuineness of Christian profession.
B. The Motives for Such Godly Conduct (3:3–8)
The conduct required in vv.1–2 is undergirded by weighty reasons. Paul’s masterly summary of evangelical teaching in these verses reminds his readers that such conduct is necessary and possible in view of God’s transforming work in their own lives. He advances three supporting motives: their own pre-Christian past (v.3), the saving work of God in believers (vv.4–8a), and the necessary connection between Christian truth and conduct (v.8b).
1. The motive from our own past (3:3)
3 The remembrance of our own past should be a powerful motive for gentleness and consideration toward the unsaved. “We were,” standing emphatically at the opening of the sentence, implies that what was once true of us is still true of the unsaved neighbor. The added “too” stresses that the condition described in retrospect applied to Paul and Titus as well as to the Cretan Christians; it is, in fact, true of all believers everywhere. It is salutary to remember our own past moral condition when dealing with the unsaved in their degradation.
The picture of our past is vividly and concisely drawn. We were “foolish” (GK 485)—without spiritual understanding and lacking discernment of spiritual realities because of the darkening effect of sin on the intellect (Eph 4:18). As outward evidence of our alienated condition, we were “disobedient”—willfully disregarding authority, refusing obedience to God’s law, and fretting under human authority. “Deceived” pictures active straying from the true course by following false guides. By allowing our conduct to be dictated by a wide variety of personal “passions and pleasures,” we inevitably became enslaved to them. Never finding true personal satisfaction in their pursuit, we lived our lives in the grip of the antisocial forces of “malice and envy,” harboring an attitude of ill-will toward others and enviously begrudging others their good fortune. “Being hated” denotes being odious, repulsive, and disgusting to others. “Hating one another” marks the climax in the active operation of mutual antagonisms that hasten the dissolution of human society.
2. The motive from our present salvation (3:4–7)
“But” introduces the familiar Pauline contrast between what we once were and now are (cf. Ro 6:17–23; 1Co 6:9–11; Eph 2:2–13; 5:7–12; Col 1:21–22; 3:7–10). God’s marvelous salvation, summarized here, must motivate our dealings with the unsaved.
a. The manifestation of salvation (3:4)
4 Our salvation roots in a definite historical event, “when the kindness and love of God our Savior appeared.” “Appeared” (cf. 2:11) looks back to the salvation manifested in the incarnate Christ. The salvation embodied in him manifested two aspects of the nature of “God our Savior”: (1) his “kindness” (GK 5983) that prompted him to bestow forgiveness and blessings; (2) his “love” (GK 5792) or affection for us that he displayed in spite of our sin and degradation. These two concepts are closely connected and form one whole. Through his action in Christ, God is now revealed as “our Savior.” “Our” is strongly confessional and associates Paul with all those who have appropriated this Savior as their own (cf. Gal 2:20).
b. The basis of salvation (3:5a)
5a “He saved us” simply records the historic fact of his saving work in all who have accepted salvation in Christ. We now possess his salvation, although it is still incomplete, awaiting its consummation at Christ’s return.
The basis of this experienced salvation is never due to personal merit but to God’s sovereign grace. The negative clause repeats Paul’s well-known denial of salvation by works (Ro 4:4–5; Gal 2:16–17; Eph 2:8–9). Our salvation did not arise out of works that we ourselves had performed in righteousness, for as sinners, we were not able to perform any righteous deeds. Positively, God saved us “because of his mercy” (GK 1799). In our wretchedness he graciously withheld deserved punishment and freely saved us.
c. The means of salvation (3:5b–6)
5b-6 God’s salvation was mediated to us “through the washing of rebirth and renewal by the Holy Spirit.” “Washing” (GK 3373) denotes an act that cleanses us from the defilement of sin. This washing is the means of our "rebirth” (GK 4098), the spiritual regeneration of the individual believer. Most commentators take the washing as a reference to water baptism. But if water baptism is the means that produces the spiritual rebirth, we then have the questionable teaching of a material agency as the indispensable means for producing a spiritual result (but cf. Mt 15:1–20; Ro 2:25–29; Gal 5:6). Thus the washing is properly a divine inner act, although the experience is symbolically pictured in Christian baptism. In the NT the inner experience is viewed as openly confessed before people in baptism.
The expression “through the washing of rebirth and renewal by the Holy Spirit” is open to two interpretations grammatically. (1) Both “rebirth” and “renewal” may be regarded as dependent on “washing” to form one concept. Then the washing of rebirth is further described as a renewal wrought by the Spirit. (2) The other view holds that the preposition “through” must be repeated with “renewal.” This view sees two separate aspects of salvation, in which case the washing is viewed as producing an instantaneous change that ended the old life and began the new, while the work of renewal by the Spirit, beginning with the impartation of the new life, is a lifelong activity in the experience of the believer. In Ro 12:2 this renewal is viewed as a continuing process; in Eph 5:26–27 the act of cleansing of the church is followed by the work of sanctification until no spot or wrinkle remains. This process of renewal in the believer is the work of the Holy Spirit. He alone can produce a new nature that finds active expression in an entirely new manner of life.
“Whom he poured out on us generously” stresses that God has made ample provision for the development of this renewed life. “Poured out” (GK 1772) had its primary fulfillment at Pentecost, but “on us” marks the pouring out as individually experienced at conversion (Ro 5:5). The Spirit’s work in each believer as a member of the body of Christ is a continuation of the Pentecostal outpouring. Every faulty or inadequate experience of renewal is always due to some human impediment, never to God’s inadequate provision. “Through Jesus Christ our Savior” states the channel through which the Spirit’s renewing presence was bestowed—a bestowal based on the finished work of Christ as Savior (Jn 7:38–39; 15:26; Ac 2:33). The “our” is again confessional. Our acceptance of Christ as Savior is the human condition for the bestowal of the Spirit. Note the Trinity in vv.5b-6: “the Holy Spirit,” “he” (the Father), and “Jesus Christ.” Each member of the divine Trinity has his own special function in the work of human redemption.
d. Its results (3:7)
7 “So that” here denotes not only purpose but also result; the aim of salvation has been accomplished. “Having been justified by his grace” records the result of salvation in our past. Sin had brought guilt and condemnation, but when we received Christ as our Savior, we were “justified” (“declared righteous”; GK 1467) and given a standing of acceptance before him. Justification is always the act of the Father, motivated by his grace, his free unmerited favor bestowed on the basis of Christ’s perfect work. This condensed comment assumes knowledge of Paul’s doctrine of justification.
The second stated result comprehends our present standing in relation to the future. “Might become heirs” denotes not just a future prospect but a present reality. As members of God’s family, we now are heirs, but entrance upon our inheritance belongs to the future. Our standing as heirs is in full harmony with “the hope of eternal life” (cf. 1:2). Our present experience of salvation can give us only a tantalizing foretaste of the nature of our future inheritance.
3. The necessary connection between doctrine and conduct (3:8)
8a “This is a trustworthy saying” clearly looks back to the doctrinal statement in vv.4–7 as a unified whole and stamps it as worthy of full approval. Confined to the Pastoral Letters (see comment on 1Ti 1:15), this is the sole occurrence of this formula in Titus. Scholars generally accept the view that the writer is citing a hymn or confessional statement, but there is no agreement about the extent or exact contents of the assumed quotation. Whether it is a quotation or Paul’s own composition, no nobler doctrinal statement is found in any Pauline letter.
8b It is Paul’s definite intention that Titus, as his personal representative in Crete, continue insistently “to stress [GK 1331] these things” (i.e., the trustworthy truths contained in vv.4–7). Titus must stoutly and confidently affirm them. The orthodox preacher must proclaim his message with confidence and ringing certainty.
Such insistent preaching must aim at a definite result in the lives of believers. “Those who have trusted in God” pictures not only the believers’ initial acceptance of these truths but also their present personal faith relationship to God. Because of this present relationship, they are obligated to “be careful to devote themselves to doing what is good.” Again Paul emphasizes that the Gospel message of free forgiveness for sinners on the sole basis of faith must find expression in a life characterized by the performance of excellent deeds. The practice of good works is the logical outcome of a true apprehension of the grace of God.
Paul concludes with a summary evaluation of the instructions just given. “These things” could refer to his final demand that believers combine faith and practice, but more probably the reference is to the true teachings that Titus must insist on in his work in Crete. By their very nature they are “excellent” (GK 2819), i.e., good, attractive, and praiseworthy. They are also “profitable [GK 6068] for everyone,” meaning that they have a beneficial impact on humankind. The beneficial effects of Christian ethical standards are not limited to believers only. A vital Christianity unites the beautiful and the profitable.
C. The Reaction to Spiritual Error (3:9–11)
9 “But” introduces the necessary reaction of Titus to matters contrary to the teaching insisted on in v.8. They are described as “foolish controversies and genealogies and arguments and quarrels about the law.” The picture looks back to 1:10–16; “about the law” marks the Jewish coloring. The same sort of problems also existed at Ephesus (cf. 1Ti 1:3–7). They comprise various “foolish” or senseless inquiries, involving speculations about the OT genealogies, and resulted in sharp dissensions and open quarrels. All such matters Titus must “avoid” (GK 4325), i.e., deliberately shun and stand aloof from, because they produce no spiritual benefits and lead to no constructive results.
10 Paul now passes from these reprehensible opinions to their perverted advocates. The adjective “divisive” (GK 148) essentially characterizes what is a self-chosen opinion or viewpoint; because of their insistence on their opinions, devoid of a true scriptural basis, the dissidents stir up divisions. Those who persist in these opinions form heretical parties.
Any such person Titus must “warn” (GK 3804) or admonish by faithfully and lovingly pointing out the error. If a second effort to deal with him proves ineffective, let Titus “have nothing to do with him.” Further efforts would not be a good stewardship of his time and energies and would give the offender an undeserved sense of importance.
11 Stubborn refusal of admonition will assure Titus that the person is “warped” (GK 1750), i.e., in a state of twisted perversion, wholly out of touch with truth. The passive voice seems to point to the satanic agency behind his condition. This person is also sinful, deliberately missing the divine standard by a persistent refusal to receive correction. It reveals an inner moral condition of being “self-condemned.” That individual knows that in his deliberate refusal to abandon self-chosen views, he is wrong and stands condemned by his own better judgment.
V. Conclusion (3:12–15)
A. The Concluding Instructions (3:12–14)
12 Paul announces his plans for the future as they concern Titus. Another worker will be sent to replace Titus in Crete; the latter’s assignment to Crete was not permanent. At the time of writing, however, neither the time nor the final selection of the replacement has been determined. Nothing further is known of Artemas. Tychicus was a trusted coworker who on several occasions appears as traveling with or for Paul (Ac 20:4; Eph 6:21–22; Col 4:7–8; 2Ti 4:12). As soon as a replacement arrives, Titus must proceed as quickly as possible to Nicopolis, apparently the city in Epirus on the west coast of Greece. Paul plans to spend the winter there, presumably making it a base of operation for work in Dalmatia. “There” shows that Paul is not yet there. The place of writing is unknown, but it may have been Corinth.
13 Zenas and Apollos are almost certainly the bearers of this letter. Zenas’s name is Greek, but he may have been a convert from Judaism. If he was of Jewish origin, “lawyer” means that he had been an expert in the Mosaic law; if a Gentile, it means he had been a Roman jurist. Apollos is the well-known Alexandrian Jew who, having been fully instructed at Ephesus, effectively worked in the Corinthian church (Ac 18:24–28; 19:1; 1Co 1:12; 3:4–6; 4:6; 16:12). Their journey will take Zenas and Apollos through Crete, and Titus must diligently assist them by seeing that their further needs are supplied. Such generous material assistance for Christian workers on their journeys characterized the early church (Ac 15:3; Ro 15:24; 1Co 16:6; 2Co 1:16; 3Jn 5–8).
14 Titus need not carry the burden alone. By appealing to the churches for further funds, he has an opportunity to train them in the practice of “doing what is good” (cf. 3:8). It will further the Gospel and develop their own Christian lives. This situation gives Paul a final opportunity to stress the theme that Christians must be characterized by the practice of noble deeds, thus assuring that their lives will not be “unproductive.” Noble deeds are the fruit of the tree of salvation.
B. The Personal Greetings (3:15a)
15a All the workers with Paul join in sending their greetings. They are left unnamed, since Zenas and Apollos will orally identify them. Titus is to pass on these greetings to the believers in Crete, who are filled with affection for Paul and his assistants “in the faith.” “Faith” probably refers to the sphere where their affection is operative.
C. The Closing Benediction (3:15b)
15b The “you” is plural, including all those to whom Titus is to convey Paul’s greetings. It suggests that Paul expects the letter to be read in the various churches.