The letter Paul addressed to him provided Titus with guidelines for handling a difficult situation among believers on the island of Crete. Cretans were among the Jews and proselytes in Jerusalem for the first Pentecost after Jesus’ resurrection. It is not known, however, whether any of those who had come from Crete became believers upon hearing Peter’s testimony about Jesus Christ. (Acts 2:1-41)
The letter to Titus and comments in other preserved correspondence suggest that the congregations on the island of Crete were comparatively new. In the Acts account, one finds no mention of Paul’s activity there. This would seem to indicate that the apostle did not proclaim the message about Christ on the island until after his first imprisonment in Rome and his subsequent release, apparently doing so with Titus as his fellow worker. Paul commonly endeavored to reach areas where the good news had not as yet been widely proclaimed, and this would appear to support the conclusion that no significant communities of believers existed on the island before his arrival. (2 Corinthians 10:13-16)
In his first letter to Timothy (1:3), he dealt with the situation in Ephesus, where there had been a congregation for some nine years at the time. So a considerable number of the believers would not have been new converts, and the apostle specifically directed Timothy not to appoint any recent convert as an overseer, caring for and looking after the spiritual well-being of fellow believers. (1 Timothy 3:6) In the letter to Titus, this requirement is not included, which may be regarded as an indication that, for the most part, believers on the island had then only recently responded to the message about Christ.
Though not named in the book of Acts, Titus had a relationship with Paul comparatively early in his extensive ministry among the non-Jews. In the letter to the Galatians (2:1, 3), the apostle identified Titus as a Greek brother who had accompanied him and Barnabas to Jerusalem, mentioning that he was not compelled to be circumcised. This visit would fit the time when Paul, Barnabas, and other brothers left Syrian Antioch for Jerusalem because certain believers who had come from Judea to Antioch claimed that, to be saved or to have a divinely approved standing, non-Jewish believers needed to be circumcised and live according to the requirements of the Mosaic law. (Acts 15:1-26)
A number of years later, the apostle sent Titus to Corinth to care for problems that had arisen in the congregation there and also to initiate a relief effort for needy believers in Jerusalem. Paul was deeply concerned about developments among the Corinthian believers and anxiously anticipated meeting Titus in Troas, a city on the northwestern coast of Asia Minor. When Titus did not arrive as had been planned, the apostle left for Macedonia. There he did meet Titus, and was greatly encouraged and comforted by the favorable report about the Corinthians he then received. (2 Corinthians 2:12, 13; 7:6, 7, 13-16) Later, Paul asked Titus to return to Corinth to complete arrangements for the relief effort, and he eagerly responded. (2 Corinthians 8:6, 16-18)
The last reference to Titus is in 2 Timothy 4:10. Paul was imprisoned in Rome for the second time and expected to be executed, and Titus had left for Dalmatia. Likely Titus had either departed at Paul’s request or for another good reason.
See http://www.holylandphotos.org/browse.asp?s=1,4,12,226 for information about and pictures of Crete.
Paul refers to himself as a “slave of God,” having been honored to be in the service of the Most High. Moreover, as an apostle of Jesus Christ, he had been sent forth to proclaim the message about him and what he had effected through his death for the human family. (1:1)
The Greek word katá, often meaning “according to,” here, in relation to faith and the “knowledge of the truth,” appears to function as a marker of purpose. So the significance would be that as a slave of God and an apostle of Jesus Christ, Paul served to further the faith of God’s elect or chosen ones (all who accept God’s invitation through his servants to become reconciled to him as his beloved children) and to aid them to become well-grounded in the knowledge of the truth about God and Christ, leading to an ever-closer relationship with them. (1:1)
Translators have variously rendered the phrase, “for the sake of the faith of God’s elect and the knowledge of the truth” (NRSV), “for the faith of God’s elect and the knowledge of the truth” (NIV), “to help the faith of God’s chosen people and to help them know the truth,” (NCV), “marked as such [a servant of God and an apostle of Jesus Christ] by the faith of God’s chosen people and the knowledge of the truth enshrined in our religion” (REB), and “to bring those whom God has chosen to faith and to the knowledge of the truth.” (NJB)
The next phrase, which relates to godliness, also starts with katá (in its contracted form) and could either indicate the purpose the “knowledge of the truth” serves or point to godliness as accompanying the “knowledge of the truth.” Accordingly, the thought could be that the “knowledge of the truth” results in a godly life, or that godliness accompanies, manifests itself in, or is in harmony with this knowledge. (1:1)
The words, “upon the hope of eternal life,” seemingly reveal the powerful motivation for Paul’s faithfully discharging his responsibilities as a slave of God and an apostle of Jesus Christ. The hope itself was certain of fulfillment, for God, who does not lie, has given his promise as the sure foundation for the hope of coming to enjoy eternal life, the real life of a never-ending relationship with him and his Son as part of the sinless family of his beloved children. “Before eternal times,” or in ages past, God determined that humans would come to have a permanent relationship with him as his children. Therefore, Paul could speak of God’s promise as having been made “before eternal times.” (1:2)
In his “own times” (or at the appropriate appointed times), God revealed his “word” or message. This message, as the context indicates, pertains to the eternal life that God has promised and which comes to be the possession of all who put faith in his Son and the surrender of his life for them. The message itself was made known by its being proclaimed. As an apostle, Paul had been entrusted with the proclamation “by the command of God our Savior.” The apostle did not act on his own authority, but was commissioned to proclaim the message by God’s order. Being the ultimate source of the arrangement for delivering humans from sin and its consequences, God is the Savior. (1:3)
Paul addressed Titus as a “genuine child according [katá] to the shared faith.” In this way, the apostle may have affectionately identified Titus as a true fellow believer, one who shared the faith in God and Christ that the community of believers held in common. The term “child” may also imply that, by reason of the common faith, Titus was a member of God’s family of beloved children. In this context, the Greek word katá serves to indicate the reason for the close relationship existing between Paul and Titus. They had the same faith in common. (1:4)
Paul then added his prayerful expression, “Favor and peace from God the Father and Jesus Christ our Savior.” The gracious favor or unmerited kindness would include all the aid and guidance that the Father and his Son provide. Peace would be the inner sense of tranquility and calmness from the continued awareness that God and Christ would never fail to come to the aid of the believer, sustaining and strengthening the individual to be able to endure trials and distressing circumstances. (1:4; see the Notes section.)
Paul had left Titus on the island of Crete to care for matters that needed attention in the communities of believers and to designate qualified men as elders in every town where believers resided. According to a literal reading of the Greek text, Titus needed to “set right” (epidiorthóo) “the [things] left” (leípo). The term leípo can apply to something that is left behind or something that is lacking, and the word epidiorthóo can refer to the act of setting right, correcting, or setting right in addition to what had already been corrected. Modern translations convey various specific meanings. “I left you behind in Crete for this reason, so that you should put in order what remained to be done.” (NRSV) “My intention of leaving you behind in Crete was that you should deal with any outstanding matters.” (REB) “I left you in Crete to set right matters which needed attention.” (J. B. Phillips) “I left you in Crete to do what had been left undone.” (CEV) “I have left you behind in Crete in order that you may set right the things which still require attention.” (Weymouth) The apostle had given Titus orders or instructions to carry out his commission. The directives included guidelines he needed to follow when selecting men who would function as elders and servants. (1:5)
A qualified man would have to be “blameless” or known for conducting himself in an exemplary manner. A married man was to be the “husband of one wife.” This has been variously understood. In the Greco-Roman world, polygamy existed and divorce could be obtained on various grounds. Married men might have mistresses. So the meaning could be that a man should have only one living wife and be faithful to her. One ancient manuscript adds the following explanatory comment: “Do not appoint the twice married nor make them servants.” The strictest application would be to regard a man’s being the “husband of one wife” as being “married only once.” (NAB, revised edition) Whereas a number of interpretations are possible, the main thought is that any married man serving as an elder must be known for adhering to the highest standard in his married life. His family should also be exemplary, with the children being believers and not debauched and disobedient The children should be conducting themselves in a respectful, laudable manner. A charge of debauchery or intemperance in food, drink, or other areas of life would not be made respecting young children. This indicates that Paul had in mind children who were old enough to choose their own path. (1:6; see the Notes section.)
An elder is also an overseer, entrusted with the work of looking after the spiritual welfare of fellow believers and resisting corrupting influences from undermining their faith. He is “God’s steward,” or God’s servant with a special spiritual trust in the congregation, and accountable to him for the way he looked out for the interests and well-being of fellow believers. As God’s steward, he must be without reproach or free from valid censure, not arrogant, self-willed, overbearing or inconsiderate, not given to anger, not addicted to wine, not prone to violence, not shamelessly bent on gain. (1:7)
An elder or overseer would have to be a man who lived an exemplary life of moderation and contentment. He could not be a man who thought too highly of himself and was contemptuous of others, was easily irritated and quick to lose his temper, engaged in heavy drinking, flared up in rage (as is common among men given to drink), bullied others, or tended to settle matters with his fist. Others should know him as an honest man, not avaricious or shamelessly fond of dishonest gain. He would have to be completely trustworthy, never seeking to profit personally from the responsible service that had been committed to him. (1:7)
After having listed attributes that should not be tainting the life of an elder or overseer, Paul mentioned qualities that should distinguish a man who would be suitable for appointment. One who qualified to serve as an elder or overseer needed to be hospitable (philóxenos). The Greek word philóxenos literally signifies love for strangers, which would include being willing to open one’s home to fellow believers whom one did not know and to treat them as welcome guests. A love of goodness would be evident in a man’s actively doing and promoting whatever is good, right, noble, or praiseworthy. As a man to whom the Greek word sóphron applied, he would be sensible, thoughtful, and known for having sound judgment. A “righteous” or just man would be upright, honest, and impartial in his dealings with others. The Greek word hósios may be defined as “holy,” “pure,” or “devout” and would describe a man who has reverential regard for God and conducts himself accordingly. A man who has “self-control” is able to keep his emotions, impulses, or desires in check and is not given to rash or thoughtless behavior. (1:8)
“According to the teaching,” an overseer needed to hold to or adhere to the “faithful” or “trustworthy” word, or the truthful message about God and Christ as Paul had proclaimed it. The phrase “according to the teaching” could signify in his teaching or when teaching. Another meaning would be that the “faithful” or “trustworthy” word or message would be according to or in agreement with the content of sound teaching. (1:9) “By holding on to the trustworthy word just as we teach it, an elder can help people by using true teaching.” (NCV) “They [elders] must stick to the true message they were taught.” (CEV) “He must hold firmly to the trustworthy message as it has been taught.” (NIV) “He must have a firm grasp of the word that is trustworthy in accordance with the teaching.” (NRSV)
When adhering firmly to the dependable word, or the message that properly conveyed the truth about God and Christ, an elder would be able to encourage, admonish, or comfort fellow believers with sound teaching. He would also be in a position to reprove those who disputed, contradicted, or spoke against the truth, exposing their error and thereby protecting fellow believers from being deceived by plausible arguments and aiding those who had strayed to correct their ways. (1:9)
Many in the congregations on the island of Crete failed to be obedient to the truth Paul had taught. The apostle referred to these unsubmissive ones as “empty talkers,” foolish babblers, or windbags, and “deceivers of the mind” or misleaders. Especially were they to be found among the “circumcised” or Jewish believers. (1:10)
Possibly the problem had initially arisen when Jewish believers had been forced from their homes on account of persecution and had come to Crete, where their fellow Jewish believers received them hospitably. These newcomers may have placed great emphasis on law observance and, like those who stirred up trouble in Galatia, advocated circumcision and adherence to the law as being needed in order to be fully approved by God. (Compare Acts 21:20-24; Galatians 1:6, 7; 2:15-21; 3:1-5.) Possibly they claimed to know what the apostles and elders in Jerusalem had taught, and this may have carried great weight with believers in Crete. It is likely that these Jewish proponents of error distorted the truth that faith in Jesus Christ as Lord and as the one whom the Father resurrected from the dead was the all-essential requirement for being divinely approved. Their assertions about the law doubtless emphasized human effort as the prime way to gain a right standing with God.
In view of their ruinous influence, Paul wrote, “They must be silenced.” Titus, therefore, would need to expose their error and keep it from spreading, for these teachers of falsehood “overturned whole households, teaching what they ought not for shameful gain.” This suggests that they succeeded in getting all members of certain households to accept their distortions of the truth that Paul proclaimed. The “shameful gain” could have been the prominence they sought for themselves and attained and the financial support they received from those who were deceived by them. (1:11)
Although Jews, these teachers of falsehood apparently had yielded to the corrupt influences of Cretan society. In commenting on the moral corruption existing among the Cretans, Paul quoted a familiar saying, which he attributed to their own Cretan prophet, “Cretans [are] always liars, evil beasts, idle bellies.” (1:12)
In this case, the apostle used the term “prophet” in the broad sense the word had in the Greco-Roman world. Poets were thought to be inspired by the Muses (the nine sister goddesses of Greek mythology) and so were regarded as speakers for the Muses or as prophets. (1:12)
Clement of Alexandria (c. 150-c. 215 CE) attributed the saying to Epimenides of Crete. (Stromata, Book I, chapter 14) No works of Epimenides have survived, and so there is no way to establish the setting in which the words may have appeared (if indeed originally from Epimenides). The quotation suggests that the ancient Cretans were not known for being truthful and proved to be vicious and gluttonous. (1:12)
Paul acknowledged the testimony of the Cretan “prophet” as true or as an apt description of the moral condition existing among the Cretans in his day. For this reason, the apostle admonished Titus to rebuke the believers sharply. This indicates that they reflected the flaws of the general populace and so needed to be rebuked in very strong terms in order to jolt them to their senses with a view to their becoming healthy or sound in the faith. The wrong teaching to which certain ones among them had given heed led to their coming to be in an unhealthy spiritual state. So they needed to become sound in the faith that was solidly based on Jesus’ example and teaching, and not to give heed to Jewish myths and the commands of men who rejected the truth. Speculative fables diverted attention away from focusing on teaching that served to strengthen faith and promoted upright conduct. The truth particularly related to Jesus Christ and that an approved standing with his Father depended solely on having come to be at one with him through faith in him and his sacrificial death, which faith manifested itself in an upright life. Commands of men that contradicted this truth proved to be spiritually ruinous. (1:13, 14; see the Notes section.)
The Jewish deceivers to whom Paul referred appear to have insisted on the need to abstain from certain foods in order to be divinely approved. This seems to be the reason behind his words, “Everything [is] clean to clean [persons]; to the defiled and unbelieving, however, nothing [is] clean, but even [their] very mind and conscience are defiled.” Persons who were pure in mind and conscience did not look upon any food that was acceptable for consumption as unclean, but accepted it gratefully as God’s provision for them. (Compare 1 Timothy 4:3-5.) The teachers of error, though, did not look at matters in this way. They rejected the teaching of Jesus that defilement did not result from what entered a person’s mouth. (Mark 7:14-23) Their wrong view of the nature of defilement meant that they were defiled in mind, and this defilement affected their conscience, which gave rise to the unwarranted scruples that they commanded others to observe. With defiled minds and consciences, the teachers of error would be in no position to make any proper evaluation of what was either clean or unclean. (1:15)
They might confess or claim that they knew God or had a relationship with him, but their works or deeds would deny their claim. In disposition, word, and action, they did not reflect God’s ways, proving that they had no relationship with him. Therefore, the apostle described them as “abominable, disobedient, and unsuitable for any good work.” Their ruinous influence made them abominable or detestable. They did not obey the truth, for they failed to act according to the example and teaching of God’s Son. Their activity worked against his interests and proved to be harmful, bringing spiritual ruin to entire households. They demonstrated themselves to be completely unfit for any “good work,” or for anything that contributed to promoting and strengthening genuine faith in God and Christ. (1:16)
Notes:
After “favor” (in verse 4), numerous manuscripts add “mercy.”
In verse 6, the reference to the children could either be understood to mean that they should be believers or that they should be faithful or trustworthy.
The opinions of rabbis that are preserved in the Babylonian Talmud provide examples of “myths” (verse 14) or mere fables of a speculative nature. “Our Rabbis taught: Egypt is four hundred parasangs by four hundred, and it is one sixtieth of the size of Ethiopia; Ethiopia is one sixtieth of the world, and the world is one sixtieth of the Garden [of Eden], and the Garden is one sixtieth of Eden, and Eden is one sixtieth of Gehenna; thus the whole world compared with the Gehenna is but as a lid to the pot.” (Ta‘anith, 10a) In Baba Mezi‘a, 59a, and Shabbath, 56a, David’s adultery with Bathsheba is explained away. She supposedly had received a bill of divorce from her husband Uriah before he went off to war, and the bill of divorce was to take effect retroactively if he did not return alive. So, while he was away, Bathsheba could be regarded as a woman who might be divorced or who might be married.
Among the Dead Sea Scrolls are writings that preserve Jewish fables that embellish the biblical accounts. According to what has been called “The Genesis Apocryphon” (a fragmentary manuscript thought to date either from the late first century BCE or the early part of the first century CE) relates that Lamech suspected that his wife had conceived by one of the “Watchers” or “Holy Ones,” that is, by one of the fallen angels. “The fruit was planted by you,” she insisted, “and by no stranger or Watcher or Son of Heaven.” Her denial did not convince him, but he asked his father Methuselah to travel to paradise to consult Enoch for confirmation about the nature of the conception.
Unlike the proponents of error, Titus needed to speak about matters that were fitting or suitable for “healthful,” sound, or wholesome teaching or instruction. His words were to contribute toward helping fellow believers to grow in faith and to make progress in living a life consistent with their faith. (2:1)
Paul’s previous words included comments about the requirements for those who would function as elders and servants in the community of believers. Here his reference is to older men generally. As believers, older men should be “sober [nephálios], serious [semnós], sensible [sóphron], healthy in faith, in love, in endurance [hypomoné].” (2:2)
The Greek term nephálios often relates to being moderate in drink but can have a broader significance. In this context, the word is probably to be understood as describing a person who is moderate or temperate, using restraint and avoiding extremes. (2:2)
A man to whom the word semnós applies would be serious or dignified in disposition and bearing. He would not be a person who is frivolous in his deportment nor would he treat important matters lightly. (2:2)
For a man to be described as sóphron would identify him as being sensible, prudent, or thoughtful. In his words and actions, he would reveal himself to be a person with good judgment. (2:2)
A “healthy” faith would be a sound, genuine, or solidly grounded faith. There is also a possibility that, in this context, faith denotes “faithfulness,” dependability, or trustworthiness. In that case, a man who is “healthy in faithfulness,” would prove himself to be outstandingly trustworthy. Love involves a selfless concern for others, a willingness to forgo one’s own interests to benefit fellow humans. A “healthy” love is genuine and strong, for it calls for courage when one’s coming to the aid of others poses serious personal risks. The Greek term hypomoné describes the capacity to endure under difficult circumstances, doing so patiently. For a man to be “healthy in endurance” would signify that he is strong in steadfastness, fortitude, perseverance, and patience, not easily giving in to complaint and despondency. (2:2)
Older women should likewise be exemplary, reverent in their conduct or demeanor, “not slanderers [literally, devils], not enslaved to much wine, teachers of good.” In keeping with their age and experience, older believing women should have a dignity or noble bearing that gave evidence of reverentialness or a purity of life. Their conversations should be meaningful and free from the kind of talk characteristic of idle gossips or slanderers. They should not be dulling their senses with drink. Listeners should be able to benefit from their words, learning good things from their fund of knowledge. (2:3)
As teachers of what is good, older women would be able to aid younger women to be praiseworthy examples. Their wise words could urge younger women to conduct themselves aright, to love their husbands, to love their children, to be sensible, chaste, good workers at home, subjecting themselves to their own husbands, “so that the word of God may not be blasphemed.” (2:4, 5)
In the community of believers, younger married women were to be good wives and mothers, caring well for their responsibilities toward their own husbands and children, and having loving concern for their well-being. In handling family matters, they should have been sensible, thoughtful, or prudent, managing resources wisely for the benefit of all. As chaste women, they should have conducted themselves with decency and modesty. For them to be good workers at home would have meant that they attended well to household duties, giving no occasion for legitimate complaint or censure about how they discharged their responsibilities. In being submissive to their own husbands, the younger women would have accorded them the respect that was their rightful due as family heads and would have been cooperative and supportive. Their laudable conduct as wives and mothers would have honored God and Christ. It would not have given any valid basis for others to speak abusively of the “word of God,” or the divine message that centered on Christ and what his Father accomplished through him. If unbelievers had noticed that believing women did not conduct themselves like respectable wives and mothers in the community, they would have been inclined to attribute this to their belief and thus the “word of God” would have been brought into disrepute. (2:4, 5)
Paul directed Titus likewise to admonish or encourage the younger men to be sound in mind or sensible, using good judgment and exercising self-control. He himself needed to set a praiseworthy example in doing “good works.” These good works would have included every aspect of his conduct and activity that brought honor to God and Christ. (2:6, 7)
In his teaching, Titus needed to maintain “incorruption” (aphthoría), purity, or soundness, and seriousness. Instead of aphthoría, numerous other manuscripts contain a form of aphthonía (freedom from envy, which could signify willingness or the absence of any desire for personal gain) or adiaphthoría (sincerity or integrity). “Seriousness” in teaching would reflect a reverential and dignified manner and bearing. (2:7)
The reference to his being an example in “healthful word” that would not be censured could mean that Titus needed to make sure to convey sound teaching in a proper manner. (2:8) Translators have variously rendered the expression. “Use clean language that no one can criticize.” (CEV) “Your speech should be unaffected and logical.” (J. B. Phillips) “Speak the truth so that you cannot be criticized.” (NCV) “Offer sound instruction to which none can take exception.” (REB)
By being exemplary in his conduct and teaching, Titus would avoid providing an opening for an opponent to find legitimate fault. Any opponent would thus be put to shame because of being unable to justify saying anything bad about Titus (literally, “about us”). The plural “us” would include Paul or even the whole community of believers, as the wrongs of one member can reflect unfavorably on everyone. (2:8)
Slaves were to be submissive to their own masters “in everything,” that is, everything related to carrying out their assigned duties. “Everything” would not have included obedience to commands that would have required them to engage in dishonesty or lawlessness. Otherwise, in all respects, slaves should have done their best to please their owners, being diligent about doing what was expected of them. They were to be respectful, not talking back. (2:9)
Slaves were to be honest, not stealing from their masters but being completely trustworthy (literally, “demonstrating all good faith” or “all good fidelity”). Their diligence in following through on their duties, their laudable conduct, and their dependability would “adorn the teaching of our Savior, God, in everything.” As believers in the divine teaching about Jesus Christ and what his Father effected through him, exemplary slaves would make this teaching attractive to observers. It would reveal the transforming power for good that adherence to the teaching produced. God is the ultimate source of salvation or deliverance from sin and its consequences and, therefore, is the Savior of all believers. “In everything” that believing slaves did in a praiseworthy manner they would be adorning God’s teaching. (2:10)
The gracious favor or unmerited kindness of God became manifest when Jesus Christ ministered on earth and surrendered his life, making it possible for all who put faith in him to be forgiven of their sins and to be reconciled to his Father as beloved children. The words “to all men” can either relate to the reality that deliverance from sin and condemnation is available to all humans or that the manifestation of divine favor has been made to everyone. (2:11) Both meanings are found in modern translations. “For the grace of God has appeared, saving all.” (NAB) “For the grace of God has dawned upon the world with healing for all mankind.” (REB) “For the grace of God that brings salvation has appeared to all men.” (NIV)
All who accept God’s gracious favor are instructed to renounce “ungodliness and worldly lusts.” They are instructed, disciplined, or trained in this respect by coming to the recognition that the cleansing from sin effected through Christ’s surrender of his life in keeping with his Father’s will requires conduct that is consistent with their faith in him and the divine arrangement for salvation. Accordingly, believers would reject everything that is contrary to God’s will and would resist the desires or lusts existing in the world of mankind in its state of alienation from him. In the present age, the life of believers should reflect sensibleness, sound judgment, or self-restraint, righteousness, uprightness, or honesty, and godliness or reverentialness. (2:12)
While conducting themselves in an exemplary manner, believers would be waiting for the fulfillment of “the happy hope and the manifestation of the glory of the great God and Savior of us, Jesus Christ.” This hope is the prospect of being united with Christ for all eternity in the sinless state. It is a “happy” or “blessed” hope, for its fulfillment will result in unspeakable joy and contentment upon having been found divinely approved and sharers in all the privileges and blessings that stem from having an enduring relationship with God and Christ. The Greek could be understood to mean that Jesus Christ is the “great God and Savior” of believers. Elsewhere in the Scriptures, however, Jesus is never called the “great God.” So the meaning appears to be that the glory, splendor, or magnificence of God, the Father, and of our Savior Christ Jesus will be revealed upon Christ’s return. (2:13) A number of modern translations, either in the main text or in footnotes, convey this significance. “And while we live this life we hope and wait for the glorious dénouement of God himself and of Jesus Christ our Savior.” (J. B. Phillips) “While we wait for the blessed hope and the manifestation of the glory of the great God and our Savior Jesus Christ.” (NRSV, footnote) “We are filled with hope, as we wait for the glorious return of our great God and our Savior Jesus Christ” or “the return of Jesus Christ, who is the glory of our great God and Savior.” (CEV, footnote)
In the capacity of our Savior, Jesus Christ “gave himself for us that he might redeem us from all lawlessness and cleanse for himself a special people, zealous for good works.” Upon surrendering his life, Jesus Christ provided the basis for all who put faith in him to be redeemed or rescued from their lawless ways, ceasing to be the victims of personal lawlessness and in line for the associated condemnatory judgment. With his precious blood, Jesus Christ purchased all humans, and the cleansing that he effected with his blood in the case of those who put faith in him made them his special people, a people that belonged to him as his unique possession. As his cleansed people, they should be zealous for good works. These works would include all conduct and activity that honors Christ and promotes his interests. (2:14)
Paul had called attention to the kind of conduct that should distinguish the life of believers, including that of older men, older women, younger women, younger men, and slaves. These were the matters about which Titus was to continue to speak, exhorting and reproving believers on the island of Crete and doing so with all authority (literally, “all command,” denoting the authority or right to give orders or commands to correct wrongs). In carrying out his assignment, Titus was not to let anyone look down on him. This would have required his setting a good example, maintaining the kind of conduct and bearing that left no opening for valid censure. (2:15)
The apostle asked Titus to remind believers to be submissive “to rulers, to authorities [‘to rulers and to authorities,’ according to other manuscripts], to be obedient, to be prepared for every good work.” In this context, “every good work” would mean activity and conduct that rulers or governmental officials regarded as good. Believers were to conduct themselves in a law-abiding manner, conscientiously complying with all laws that did not interfere with their loyalty to God and Christ, showing respect for rulers or officials, obediently responding to their directives, and being prepared or ready and willing to do more than the required tasks. (3:1; compare Matthew 5:41; Romans 13:3.)
In their interactions with others, which would include rulers or officials, believers were not to blaspheme. In keeping with this admonition, they would not resort to abusive speech when faced with unreasonable demands or unpleasant tasks. While others might be disposed to fight with words, believers were not to quarrel but to be gentle, reasonable, yielding, or tolerant, and demonstrate themselves to be mild, considerate, or courteous “toward all men” or all fellow humans. (3:2)
Before coming to be reconciled to God as beloved children, believers had lived like persons who were alienated from him. They had been senseless, conducting themselves without using good judgment and harming themselves and others. Instead of being responsive to sound direction, reasonable requests, the prodding of their conscience, or God’s ways, they were disobedient and misled, blindly following a wayward course. They had been enslaved to various desires and passions, acting without restraint in pursuing what gave them pleasure and giving no thought to the hurtful consequences to themselves or others. Moral corruption and envy had dominated their lives. They were despicable or abhorrent in their behavior, manifesting hatred for others. Based on their former conduct, believers needed to be diligent in cooperating with the leading of God’s spirit and live as his obedient children. (3:3)
Although so very much was seriously wrong in the way humans conducted themselves, God took the initiative to provide the basis for them to be reconciled to him. He, as the Savior, manifested his kindness or graciousness and loving concern for and interest in humans. This was when he sent his Son to the earth and had him surrender his life for the world of mankind, providing the means for being forgiven of sins and delivered from the condemnation to which sin leads. (3:4)
God was under no obligation to any member of the human family to show this great kindness and love. He did not act, as Paul continued, on the basis of “works in righteousness which we had done, but according to his mercy he saved us through the washing of regeneration and renewal by holy spirit.” (3:5)
Sinful humans have no works or deeds that merit being the object of God’s love. They are not inherently righteous or upright but flawed, and their actions are likewise tainted. So when God took the initiative in providing the means for rescuing humans from their sinful state, he did so in expression of his mercy or compassion, taking pity on them in their helpless condition as slaves of sin. (3:5)
The “washing of regeneration” appears to denote water of baptism. Before presenting themselves for immersion, those who put their faith in Christ Jesus repent of their sins and petition God for forgiveness. So their baptism is a tangible expression of their repentance and the start of a new life as cleansed individuals. According to Paul’s letter to the Romans, believers are baptized “into Christ,” being united to him as members of his body and sharing in his experiences as their head. Their baptism “into Christ,” therefore, is also a baptism “into his death.” Thus believers, at the time of their immersion, die to their former self and are raised to a newness of life. They are thus cleansed from their sinful past life as by a washing and are regenerated. (Romans 6:1-3; compare Acts 2:38; Galatians 3:26, 27; 1 Peter 3:21.) With the holy spirit operating upon them, believers are renewed, guided and strengthened to live a newness of life that honors God and Christ. (3:5)
In his words to Nicodemus, Jesus Christ similarly associated the new birth with water and spirit, telling him, “Unless a person is born from water and spirit, he cannot enter into the kingdom of God.” (John 3:5) This link of water and spirit had already been set forth in the prophetic writings. Through his prophet Ezekiel, God declared, “I will sprinkle clean water upon you, and you shall be clean: I will cleanse you from all your uncleanness and from all your fetishes. And I will give you a new heart and put a new spirit into you: I will remove the heart of stone from your body and give you a heart of flesh; and I will put My spirit into you. Thus I will cause you to follow My laws and faithfully to observe My rules.” (Ezekiel 36:25-28, Tanakh [JPS, 1985 edition])
Literal water does not effect the cleansing, but God’s action in forgiving sins does the purifying and then makes the forgiven ones new by causing his spirit to operate within them. In view of the close connection of God’s forgiveness to an individual’s immersion in water and the commencement of a new life, baptism may fittingly be designated as the “washing of regeneration.” (3:5)
“Through Jesus Christ our Savior,” God poured out his spirit richly, or in a superabundant way, upon believers. (Compare Acts 2:33.) The Lord Jesus Christ is the Savior, for he surrendered his life for the human family, making it possible for believers to be forgiven of sins and liberated from the condemnation to which sin leads. With the fullness of God’s spirit at work within them, believers are guided and strengthened to continue living a life consistent with their having been cleansed from the stain of sin. (3:6)
Upon being forgiven of their transgressions and granted the holy spirit, believers are justified or put right with God. Their justification is an expression of his gracious favor or unmerited kindness. As justified persons, believers are God’s children. Consequently, his gracious favor makes it possible for them, as his children, to become “heirs according to the hope of eternal life.” “Eternal life” is the real life of an enduring relationship with God and Christ. Ultimately, this life is to be enjoyed in the sinless state for all eternity. For believers, the eternal life in all its fullness is a prospective possession and, therefore, a future inheritance. So they have become heirs on the basis of the certain fulfillment of their hope of eternal life. (3:7)
As set forth in the preceding verses, the “faithful,” trustworthy, or dependable word is that deliverance from sin and all the beneficent results to believers are expressions of God’s kindness, love, and mercy. Paul wanted Titus, in carrying out his commission on the island of Crete, to insist on the things he had mentioned regarding how believers should be conducting themselves. The object in view was that those who “believed in God” would keep their minds focused on good works, always endeavoring to live in a manner that honored God and Jesus Christ. This would have included every aspect of their life ― their attitude, speech, and activity. All such good works are “good and beneficial to men,” that is, they are deeds that benefit fellow humans and result in good. (3:8)
Titus, though, needed to avoid involvement in matters that would not benefit others. Among the things to be shunned were foolish “seekings,” searchings, or questionings, genealogies, strife, and fights or disputes about the law. Foolish questionings would be idle inquiries that produce controversy but yield nothing beneficial. (3:9; see the Notes section.)
The Jews in particular were prone to delve extensively into genealogies, which did nothing to promote faith. According to the Babylonian Talmud (Pesahim 62b), the daughter of Hanina ben Teradion studied 300 laws from 300 teachers in one day (which is proably an exaggeration) but could not complete the “Book of Genealogies” (likely designating a commentary on Chronicles, specifically its many genealogical lists) in three years. Regarding the passage beginning with the words “And Azel had six sons” (1 Chronicles 8:38) and ending with “these were the sons of Azel” (1 Chronicles 9:44), the many different interpretations are referred to as being the loads of “four hundred camels.” Although doubtless to be regarded as hyperbole, the comments illustrate that preoccupation with genealogies would have been a time-consuming effort that gave rise to questions and debates. (3:9)
Foolish questionings and undue attention to genealogies tend to generate speculative views. The resulting widely different opinions give rise to disagreements, disputes, and strife, with individuals being adamant about the correctness of their views. Similarly, when the Mosaic law is used as a basis for formulating other commands and rules, inevitably individuals will disagree about the validity of such derived regulations. Whenever the arguing parties are determined to defend their views and persuade others, verbal fights erupt. All such fighting with words is unprofitable and vain, futile, or worthless. Neither those who engage in such battles nor those who witness them are drawn closer to God. (3:9)
If a man in the community of believers proved himself to be sectarian, causing division among believers by insisting on erroneous views, Titus was to admonish him, seeking to make clear to him the error of his ways. When the sectarian man refused to change after being admonished twice, Titus did not have to deal with him any further but was to reject him as disapproved. (3:10) In that case, as Paul continued, Titus would have known that the man was twisted (ekstrépho) and guilty of sin, “being self-condemned.” Such a man would have deliberately chosen his course and insisted upon it despite the efforts to correct him. Therefore, by his defiant course of action, he would have condemned himself. The Greek term ekstrépho denotes to turn aside or to turn out of the way and relates to a deviation from what is true, right, or proper. A departure from the right way is sin, a failure to act in harmony with God's will. (3:11)
Upon sending Artemas or Tychicus to him, Paul wanted Titus to do his best to come to him at Nicopolis. This likely was the Nicopolis of Epirus located in northwestern Greece, and it was in this city that the apostle planned to stay for the winter. (3:12)
Titus must have been aware of the particular service Paul had in mind respecting Zenas and Apollos. When sending them on their way, Titus was to make sure that they did not lack anything, or see to it that they were adequately supplied for the journey. Paul used the Greek word nomikós to identify Zenas. This may mean that Zenas had functioned as a scribe, a legal expert, or a man who was learned in the law. As a man well-acquainted with the Mosaic law, Zenas may either have been a Jew or a proselyte. Apollos, a Jewish believer from Alexandria, Egypt, benefited from the spiritual assistance of Aquila and Priscilla upon his arrival in Ephesus. An eloquent speaker, Apollos later did much in furthering the cause of Christ in Corinth. Some among the Corinthian believers, however, came to have a wrong view of men who ministered in their midst and, impressed by the eloquence of Apollos, they improperly identified themselves with him as their leader. (Acts 18:26-28; 19:1; 1 Corinthians 1:10-12; 3:6) Paul’s first letter to the Corinthians (3:5-9) indicates that this development was not the fault of Apollos, and the apostle recognized him as his fellow worker with God. (3:13)
As far as believers (literally, “ours”) were concerned, Paul wanted them to learn devote themselves to “good works” to meet their essential needs and not to be unproductive. Believers should be engaged in honest labor so as to obtain the necessities of life. They were not to be idle but industrious. (3:14) The believers in Crete would thus reveal themselves to be unlike those Cretans who could be described as “idle bellies” or idle gluttons, according to the words of one of their own Cretan “prophets” or poets. (1:12)
The conclusion of the letter indicates that Paul intended its contents to be shared with believers on the island of Crete. He extended the greetings of all those then with him and asked Titus to greet those who “love us in the faith,” that is, all whose love proved to be grounded in the common faith in God and Christ that those sending the greetings and those being greeted shared. The prayerful expression the apostle added ends with the plural “you,” “The favor [be] with all of you.” For believers to experience gracious divine favor or unmerited kindness would include their continuing to benefit from the help and guidance of which God and Christ are the source. (3:15; see the Notes section.)
Notes:
The Greek term for “strife” (in verse 9) is plural in numerous manuscripts and so refers to repeated disagreements. Other manuscripts, however, contain the singular word for “strife.”
In verse 15, a number of manuscripts identify the “favor” as being either “of the Lord” or “of God.”
“Amen” (so be it) ends the letter according to the reading of numerous manuscripts.