New Spirit-Filled Life Bible

Background

Titus was a Greek and evidently a convert of Paul. The fact that Titus was not circumcised (Gal. 2:3) indicates that he had not been raised in Judaism nor had he become a proselyte. Paul highly esteemed Titus, who traveled with him to Jerusalem (Gal. 2:1–3) and served as his representative to the church at Corinth during Paul’s third missionary journey (2 Cor. 7:6, 7; 8:6, 16). During this visit he delivered the letter known as 2 Corinthians to the believers there and urged them to contribute to Paul’s offering for the poor in Jerusalem. He was later sent by Paul to Dalmatia (2 Tim. 4:10), which is known today as the Western Balkans.

Occasion and Date

Although the New Testament does not record a ministry of Paul in Crete, such passages as 1:5 clearly indicate that he and Titus had conducted a mission there. This campaign probably took place sometime during A.D. 63–64, after Paul’s release from his first imprisonment in Rome. Since his time was short, Paul left Titus on Crete to care for the new churches. Then the apostle departed to other fields of labor. Somewhere enroute to Nicopolis of Greece (3:12), he wrote to Titus. The letter gives evidence of having been written during the fall of the year, probably around A.D. 64 (see 3:12).

Purpose

Paul gave to Titus, a relatively young preacher of the gospel, the difficult assignment of directing the work in Crete. Later he wrote this letter to give Titus more detailed instructions concerning the performance of his pastoral duties.

Content

The letter to Titus has an affinity with 1 Timothy. Both epistles are addressed to young men who had been assigned positions of responsible leadership in their respective churches during Paul’s absence. Both epistles are occupied with the qualifications of those who are to lead and teach the churches. The worldly corruptions that face the new churches are the same. Titus has three great themes—church organization, sound doctrine, and good works that result from the regenerating power of the Holy Spirit. Titus was to ordain elders in every city where the nucleus of a congregation existed. They must be men of high moral character, and must be adamant on questions of principle, maintaining the true apostolic doctrine and able to refute objectors.

Personal Application

Difficulties in the church are compounded when there are problems with the leadership. This letter teaches that the supreme aim of church government is the preservation of revealed truth and the safeguarding of ethical standards. Therefore, church leaders must be exemplary in life-style and sound in doctrine. This letter also stresses the close connection between sound doctrine and morals. Truth is always intended to determine life and to promote godliness.

Christ Revealed

Underlying the instructions of Paul is the theme that Christ is building His church, carefully choosing the stones that make up this habitation for God. Paul also emphasizes Christ as our Redeemer (2:14; 3:4–7), and presents His Second Coming as an incentive to holy living (2:12, 13).

The Holy Spirit at Work

The ministry of the Holy Spirit is understood throughout the entire epistle. The Cretans cannot change themselves (1:12, 13), and regeneration can only be the work of the Holy Spirit (3:5). The one who experiences a new birth receives the Holy Spirit in order to maintain a victorious life-style patterned after that of Christ (3:6–8).

Outline of Titus

I. Introduction 1:1–5

A. Statement of Paul’s office, hope, and functions 1:1–3

B. Salutation 1:4

C. Charge to Titus 1:5

II. Instructions concerning elders 1:6–16

A. Their qualifications 1:6–9

B. The need for proper administration 1:10–16

III. Instructions concerning Christian conduct 2:1—3:7

A. Among themselves 2:1–15

B. Toward the outside world 3:1–7

IV. Concluding instructions 3:8–11

A. To teach spiritual truths 3:8–11

B. To avoid dissension 3:9–11

V. Directions and greetings 3:12–15

Greeting

1 PAUL, a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect and ^athe acknowledgment of the truth ^bwhich accords with godliness,

2 in ^*hope of eternal life which God, who ^acannot lie, ^*promised before time began,

3 but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior;

4 To ^aTitus, a true son in our common faith:

Grace, ^*mercy, and peace from God the Father and ¹the Lord ^*Jesus Christ our Savior.

Qualified Elders

5 For this reason I left you in Crete, that you should ^aset in order the things that are lacking, and appoint elders in every city as I commanded you—

6 if a man is blameless, the husband of one wife, ^ahaving faithful children not accused of ¹dissipation or insubordination.

7 For a ¹bishop must be blameless, as a ^*steward of God, not self-willed, not quick-tempered, ^anot given to wine, not violent, not greedy for money,

8 but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled,

9 holding fast the faithful word as he has been taught, that he may be able, by ^*sound doctrine, both to exhort and convict those who contradict.

The Elders’ Task

10 For there are many insubordinate, both idle ^atalkers and deceivers, especially those of the circumcision,

11 whose mouths must be stopped, who subvert whole households, teaching things which they ought not, ^afor the sake of dishonest gain.

12 ^aOne of them, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.”

13 This ^*testimony is ^*true. ^aTherefore rebuke them sharply, that they may be sound in the faith,

14 not giving heed to Jewish fables and ^acommandments of men who turn from the truth.

15 ^aTo the pure all things are ^*pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled.

16 They profess to ^aknow God, but ^bin works they deny Him, being ¹abominable, disobedient, ^cand disqualified for every good work.

Qualities of a Sound Church

1 But as for you, speak the things which are proper for ^*sound doctrine:

2 that the older men be sober, ^*reverent, temperate, ^*sound in faith, in love, in patience;

3 the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things—

4 that they admonish the young women to love their husbands, to love their children,

5 to be discreet, ^*chaste, ^ahomemakers, good, ^bobedient to their own husbands, ^cthat the word of God may not be blasphemed.

6 Likewise, exhort the young men to be ^*sober-minded,

7 in all things showing yourself to be ^aa pattern of good works; in doctrine showing integrity, reverence, ^bincorruptibility,¹

8 sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of ¹you.

9 Exhort ^abondservants to be obedient to their own ^*masters, to be well pleasing in all things, not answering back,

10 not ¹pilfering, but showing all good ²fidelity, that they may ^*adorn the doctrine of God our Savior in all things.

Trained by Saving Grace

11 For ^athe grace of God that brings ^*salvation has appeared to all men,

12 teaching us that, denying ungodliness and worldly ^*lusts, we should live soberly, righteously, and godly in the present age,

13 ^alooking for the ^*blessed ^bhope and glorious appearing of our great God and Savior Jesus Christ,

14 ^awho gave Himself for us, that He might redeem us from every lawless deed ^band purify for Himself ^cHis own special people, ^*zealous for good works.

15 Speak these things, ^aexhort, and rebuke with all authority. Let no one despise you.

Graces of the Heirs of Grace

1 Remind them ^ato be subject to rulers and ^*authorities, to obey, ^bto be ready for every good work,

2 to speak evil of no one, to be peaceable, ^*gentle, showing all ^*humility to all men.

3 For ^awe ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another.

4 But when ^athe ^*kindness and the ^*love of ^bGod our ^*Savior toward man appeared,

5 ^anot by works of righteousness which we have done, but according to His mercy He saved us, through ^bthe washing of regeneration and renewing of the Holy Spirit,

6 ^awhom He poured out on us abundantly through Jesus Christ our Savior,

7 that having been justified by His grace ^awe should become heirs according to the hope of ^*eternal life.

8 ^aThis is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.

Avoid Dissension

9 But ^aavoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and ^*useless.

10 ^aReject a divisive man after the first and second ¹admonition,

11 knowing that such a person is warped and sinning, being self-condemned.

Final Messages

12 When I send Artemas to you, or ^aTychicus, ^*be diligent to come to me at Nicopolis, for I have decided to spend the winter there.

13 Send Zenas the lawyer and ^aApollos on their journey with haste, that they may lack nothing.

14 And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.

Farewell

15 All who are with me greet you. Greet those who ^*love us in the faith. Grace be with you all. Amen.

1:1 See section 2 of Truth-In-Action at the end of Titus.

1:1 Usually Paul calls himself the bondslave of Jesus Christ. This is the only time he calls himself a bondservant of God. This designation nonetheless underscores Paul’s exalted view of Jesus; he is God’s slave even as he is Jesus’ appointed messenger. Though it was once reserved for Israel, the term God’s elect refers to the Christian church, made up of those who have heard the gospel and have responded to it.

1:2 See section 2 of Truth-In-Action at the end of Titus.

1:2 Eternal life refers both to a new quality of life in this world and the continuation of that Christian life thereafter. Although it is a present possession, many of its aspects are yet unrealized, and thus may be described in terms of hope … which God, who cannot lie, promised. God, whose nature is the absence of falsehood, formulated His purposes before time began.

1:3 In the time of His own choosing (see note on Gal. 4:4), God revealed His purposes to Paul, who received a special revelation of the grace of God.

1:4 Titus was a true son of the gospel, a phrase also used to describe Timothy and Onesimus (Philem. 10), Timothy having been converted through Paul’s ministry. As father and sons, they stood shoulder to shoulder proclaiming their common faith.

1:5 See section 4 of Truth-In-Action at the end of Titus.

1:5 Luke does not record in the Book of Acts Paul’s evangelistic campaign in Crete. Consequently, it must have taken place following Paul’s first Roman imprisonment. The word “elder” apparently designates the same office as “bishop” (see v. 7; 1 Tim. 3:1–7; note on 1 Tim. 3:1).

1:6–9 The spiritual standards of the elders were all the more important because the Cretans had notorious reputations (vv. 12, 13). The list of qualifications parallels the one found in 1 Tim. 3:1–7, with few differences. See notes on 1 Tim. 3:1–7.

1:9 Here and in the following verses Paul speaks of sound doctrine, sound faith (v. 13), and sound speech (2:8). The teaching, belief, and testimony of those called to Christian leadership is to be grounded in the “faithful word” of the gospel that Paul has proclaimed.

1:10 A spiritual leader must recognize that some people are insubordinate and will not bend their will to the rule of any leader. Paul particularly has in mind those of the circumcision, or Jewish legalists. Idle talkers are contrasted by Paul with those who do “good works.” In 1 Timothy, Paul refers to the false teachers as those who enjoy idle talk and do not understand what they say (1:6, 7).

1:11 The influence of these teachers was widespread.

1:12 Paul quotes Epimenides, a well-known Cretan poet of the sixth century B.C. who was regarded as a prophet by his countrymen, to illustrate the poor reputation of Cretans in the ancient world. To “cretanize” was an expression which meant “to lie.”

1:12–14 See section 4 of Truth-In-Action at the end of Titus.

1:14 The erroneous doctrines were Jewish in origin (see note on v. 10).

1:15 While the Jewish legalists compiled an overwhelming list of “unclean” things that went far beyond the requirements of the OT, Christians no longer need to make distinctions between clean and unclean foods (see Mark 7:15–19; Acts 10:15). However, those who are defiled (corrupt) and unbelieving soil everything they do and say. This verse does not give Christians license to indulge in evil (see 1 Tim. 4:4, 5).

1:16 See section 1 of Truth-In-Action at the end of Titus.

1:16 Paul agrees with James that works give evidence of faith (See James 2:14–26). Paul refers to “good works” five times in this brief epistle (1:16; 2:7; 3:1, 8, 14) and contrasts them with the works of those who are impure—the “lawless deeds” and “works of unrighteousness” committed apart from redemption (2:14; 3:5). For Paul it is the work of the Holy Spirit in regeneration that enables one to do good works rather than works of unrighteousness (3:1–6).

2:1 The pronoun you is emphatic. No matter what the legalists say and do, Titus is to continue the healthful teaching of the gospel.

2:2–10 In contrast to the disobedient and detestable lives of the false teachers, Paul exhorts Christians of various ages and classes to practice good deeds.

2:2 This exhortation applies to the older men in the church and not particularly to the official elders. They are to exhibit special qualities of Christian living consistent with age and experience.

2:3–5 Older women are to assume the responsibilities of their new position in the gospel. These include providing a proper example for the young women and teaching them Christian character and domestic responsibilities, lest they bring disgrace on the faith by abusing their newfound freedom.

2:6–8 Evidently Titus was young enough to be classified among the young men. Therefore, he must present himself in all respects a pattern of good works. Church leadership demands exemplary conduct.

2:9, 10 See notes on 1 Tim. 6:1, 2.

2:11–14 See section 3 of Truth-In-Action at the end of Titus.

2:11–14 The prerequisite to godly living is the grace of God. It teaches Christians discipleship and affords them the blessed hope of the Coming of Christ.

2:11 The word for introduces the basis of proper conduct. There is a close relationship between ethics and theology, between right living and right believing. The reference in this verse is to the incarnation of God in Jesus.

2:13 Paul testifies to the deity of Jesus Christ by identifying Him as our great God and Savior.

2:14 The purpose of Christ’s redemptive work was to create a special people cleansed of sin and zealous for good works.

2:15 See section 4 of Truth-In-Action at the end of Titus.

3:1, 2 See section 1 of Truth-In-Action at the end of Titus.

3:1 Christians are citizens of heaven (Phil. 3:20), but they also must fulfill their obligations toward civil authorities. See Rom. 13; 1 Pet. 2:13.

3:2 Christians also have obligations toward all their fellow citizens outside the church, and by their gentle dispositions may influence them for good. The lives of these believers are to manifest the fruit of the Spirit as a testimony to others, including those in authority (see Gal. 5:22, 23).

3:3–7 Paul states two motives for proper conduct toward the outside world: a remembrance of their own worldly behavior in their preconversion lives and the realization of the love and kindness of God toward them.

3:4–8 See section 1 of Truth-In-Action at the end of Titus.

3:4 See section 2 of Truth-In-Action at the end of Titus.

3:4 God’s special love for humankind is described by a Greek word from which the English word “philanthropy” is derived. God’s gift of His Son is the greatest demonstration of His love.

3:5 Salvation comes through a twofold channel. Through the washing of regeneration may refer either to baptism (see Acts 2:38, where Peter describes the norm of Christian conversion-initiation), or to the cleansing of the believer from the guilt of sin, accomplished by regeneration. Renewing of the Holy Spirit signifies the role of the Holy Spirit in effecting a new birth in the believer and in imparting eternal life to him.

3:8–11 Paul’s concluding injunctions to Titus instruct him to teach spiritual truths, to encourage believers to maintain good works, to shun strife and factions, and to avoid factious persons. The rejection of works as a basis of salvation (vv. 4–7) does not weaken Paul’s insistence that saving faith must be revealed in a transformed life.

3:8 Paul understands “good works” to be an authentic response to the grace that God has revealed through His Son Jesus.

3:9 See section 1 of Truth-In-Action at the end of Titus.

3:10, 11 See section 4 of Truth-In-Action at the end of Titus.

3:10 A divisive man is one who makes a choice pleasing to himself regardless of all other considerations. He is obstinately attached to an opinion that is not sound and threatens the unity of the church. Such a man is to be rebuked; and if he does not heed the rebuke, he is to be avoided.

3:12 Nothing is known of Artemas beyond this reference, but Tychicus was a trusted messenger (Eph. 6:21; Col. 4:7). Apparently Paul sent one of them to relieve Titus of his duties on Crete. Nicopolis was a city in Epirus, a part of Achaia.

3:13 Zenas is not mentioned elsewhere, but the designation lawyer identifies him as a secular jurist or, more likely, a converted rabbi. Apollos is the well-known teacher who first appears in Ephesus (Acts 18:24) and who exercised a profitable ministry in Corinth (1 Cor. 1:12; 3:4–6). Titus was to equip these two coworkers for the continuation of their journey. They may have been the bearers of this letter.