Titus
Introduction to the book of Titus
The letter to Titus gives us a powerful understanding of the church in Crete as it was beginning to grow and also an insightful glimpse into Paul’s work there. These people were new converts in a culture where conduct was very crude. Paul, the aged missionary, demonstrates a mature finesse in adapting the Good News to the spiritual condition and circumstances of these believers in Crete. Titus was one of the circle of young men who were the “many witnesses” to whom the apostle Paul committed the things given to him, so they could pass them on to others who in turn would “teach others also” (2 Tim. 2:2). He, together with Timothy, traveled with the apostle Paul. While Timothy was half Jewish and half Gentile, Titus was of purely Gentile extraction (cf. Gal. 2:1–3).Theme & Overview
Paul writes to instruct Titus concerning the care of the church on the island of Crete. The theme of Titus is the inseparable link between faith and practice, belief and behavior. This truth is the basis for its critique of false teaching, its instruction in Christian living, and its qualifications for church leaders. The letter to Titus is all business, setting the tone for Titus himself to follow. Each section of the body (1:5–3:11) is composed in a pattern of command, rationale, and charge. Paul consistently repeats this pattern—whether addressing the appointment of elders (1:5–16), right conduct among members of the household of faith (2:1–15), or right conduct in society at large (3:1–11). The rationale for Paul’s commands in the first section on leadership is that the community is threatened by false teachers and needs decisive leadership. In the next two sections on right conduct, the commands are based on the rationale of God’s grace and mercy, and provisions.Author
The apostle Paul. As the first verse states, this letter was written by the apostle Paul to his co-worker Titus. In the last two centuries, the Pauline authorship of Titus (as well as 1 and 2 Timothy) has been called into question. However, in the end, the criticisms cannot disprove Pauline authorship, and the arguments for the authenticity of 1 and 2 Timothy also apply to Titus, providing a good basis for affirming the straightforward claim that Paul wrote the book of Titus. The text claims to be from Paul, its theology aligns with Paul’s other letters, and the difference in style is certainly conceivable given the situation.Date
About AD 63–65. All three letters to Timothy and Titus were written at about the same time, addressing three distinct situations yet sharing significant historical and theological elements. It is possible that Paul wrote these letters, including the one to Titus, before his arrest in Acts 21, but a date sometime after the imprisonment of Acts 28 is more likely. As with 1 Timothy, critics of Pauline authorship point out that the letter to Titus does not seem to fit into the narrative of Acts. There are no accounts in Acts or Paul’s other letters of Paul doing mission work in Crete (Titus 1:5). However, neither Paul’s letters nor Acts claim to be comprehensive in their account of Paul’s ministry. The traditional understanding has been that Titus, like 1 Timothy, was written between Paul’s first imprisonment (Acts 28) and a second imprisonment which led to his death. In this case, Titus would have been written in the mid-60s AD, around the same time as 1 Timothy. This is plausible in light of the strong similarities between the letters.Background
A group from Crete had been in Jerusalem during Passover at the birth of the Christian church (Acts 2:11). Some of these might have carried the Christian faith back to the island at that time, but this letter to Titus suggests that the church on Crete had been recently founded as a result of Paul’s mission (see 1:5; 3:15). The only other mention of Crete in the NT comes during Paul’s transfer to Rome as a prisoner (Acts 27:7–21), but he did not have an opportunity to become active in Crete at that time. Most likely, Paul’s work in Crete began after the events of Acts 28 (AD 60–62) and before his final Roman imprisonment (about AD 64~65?). During his first missionary journey out of Antioch, Paul had begun the church in Crete without appointing leaders. As with those earliest churches, he now wanted leaders to be established (cp. Acts 14:23), although in this case, he delegated the responsibility to Titus, a longtime co-worker. Paul was headed for Nicopolis on the west coast of modern Greece. He wanted Titus to join him there when Artemas or Tychicus had arrived on the island of Crete (3:12). Paul’s plan to winter at Nicopolis suggests that he planned to sail westward from there when spring arrived (see 2 Tim 4:21), probably heading for Italy and possibly Spain (Rom 15:24, 28).The Setting of Titus, about AD 63. Paul wrote to Titus, stationed in CRETE, around the same time he wrote his first letter to Timothy in EPHESUS (see 1 Timothy Introduction). Paul’s instructions to Titus reflect the rough cultural environment in which he was working.
In Crete, the degenerate culture was negatively influencing the believers in the young church. False teachers were also troubling the community, seemingly like those mentioned in 1 and 2 Timothy. As Paul’s delegate to Crete, Titus had to set this church in order before the arrival of Artemas or Tychicus. Above all, he needed to assign elders in each city. When this was completed, he would depart and join Paul.Situation At Crete
The study of Greek mythology at Crete has given us insight into Paul's situation. According to Cretan mythology, the god Zeus was once a mere human who lived and died on Crete but who had achieved godhood through the benefits he gave to humans (see note on 1:12). The idea of a great human benefactor being exalted to the status of a god by virtue of good deeds contradicts the Good News. God graciously lowered himself to humanity in Jesus Christ—“our great God and Savior” (2:13)—and offers salvation through pure mercy (3:5).“The writer is … dealing with communities in a fairly early stage of Christian life.… To secure [a civilized] character the foundation is laid in sound, wholesome teaching.” (WALTER LOCK— The Pastoral Epistles, p. 123).
Comparison With 1 & 2 Timothy
Although Crete is some distance from the church in Ephesus (the recipients of 1 & 2 Timothy), there are some intriguing parallels between the two situations. The characterization of the false teachers and their teaching (1:10–16) suggests that quite similar teachings were being confronted in both places (see 1 Tim 1:4–7; 4:1–4; 2 Tim 3:1–7; 4:3–4).“This is a proof of the virtue of Titus, that [Paul] did not require many words, but a short remembrance.” (JOHN CHRYSOSTOM—The Homilies of St. John Chrysostom)
That said, the situation in Crete as addressed in Titus is not identical to that of Ephesus in 1 & 2 Timothy. The church in Crete was new, whereas the church in Ephesus was long established. Crete was socially less civilized than Ephesus. The newness of the church in Crete might explain the absence of a widows list (1 Tim 5:3–16) and deacons (1 Tim 3:8–13). The differences in the troublemakers might account for the silence on the subject of women teachers (see 1 Tim 2:11–15). The criteria for leaders (1:6–9), as well as the standards of conduct for members of the community (see 2:3–4), might represent a lowering of the bar to accommodate new converts from an uncouth background. Finally, the stress on guarding the “deposit,” so important in Timothy (1 Tim 1:18; 6:20; 2 Tim 1:12–14; 2:2), is absent in Titus.Meaning & Message (Purpose, Occasion, and Background)
Central to this letter is the realization that the Christian community should enact God’s saving grace, which has been shown to the world in the person and work of Jesus Christ. The community’s behavior among its members, and in relation to those outside, should be consistent with the way that God had dealt with it. Christians must embody God’s grace in the world and toward the world. In so doing, they will advance the Good News within their territory and culture (2:10–11; 3:2–3, 8; see Matt 5:14–16). The drama of the divine salvation of humanity invites participation. As Christ’s followers, we must become players in this performance of grace. Our communities should promote godly lives because the appearance of grace in the person of Christ has taught us how to live and has made such living possible (2:1–15). As believers, we must also conduct ourselves properly in a fallen world, with hearts bent on the salvation of others. We must remember our former lives—remembering how God has dealt with us, given us salvation, and provided for our godliness (3:1–11). Paul had recently completed a journey to Crete, resulting in the establishment of new churches. In order to see that these churches were properly established (as was Paul’s typical pattern, see Acts 14:21–23), Paul left Titus in Crete. The existence of false teachers (Titus 1:10–16) amid the fledgling churches heightens the intensity of the situation. The false teachers appear to be the particular occasion for the writing of the letter. Discussion of the false teachers frames the heart of the letter. Furthermore, the description of elders (1:5–9) and the descriptions of proper Christian living (2:1–10; 3:1–3) appear to be worded for intentional contrast with these opponents. The content of the false teaching is not made explicit (as in 1 Timothy). There appears to be a significant Jewish element to the teaching since the opponents arise from “the circumcision party” (Titus 1:10) and are interested in “Jewish myths” (1:14) and perhaps ritual purity (1:15). Paul’s primary concern, however, is with the practical effect of the false teaching. In spite of their concern for ritual purity, the adherents of the false teaching did not live lives of godliness flowing out of the gospel but instead lived in a way that proved they did not know God (1:16). This false teaching, which in some way allowed for ungodliness, would have found a welcome home in Crete, which was proverbial in the ancient world for immorality. But Paul expected the gospel, even in Crete, to produce real godliness in everyday life. In dealing with the false teaching, Paul also provides Titus a portrait of a healthy church. He describes proper leadership (1:5–9), proper handling of error (1:10–16; 3:9–11), proper Christian living (esp. important for new believers in an immoral milieu; 2:1–10; 3:1–2), and the gospel as the source of godliness (2:11–14; 3:3–7).Key Verses (ESV)
Titus 1:5: “This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you.”Titus 1:16: “They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work.”Titus 2:15: “Declare these things; exhort and rebuke with all authority. Let no one disregard you.”Titus 3:3–6: “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior...”Key Passages
Titus 1:1–10: “This letter is from Paul, a slave of God and an apostle of Jesus Christ. I have been sent to proclaim faith to those God has chosen and to teach them to know the truth that shows them how to live godly lives. This truth gives them confidence that they have eternal life, which….”Titus 1:14: “They must stop listening to Jewish myths and the commands of people who have turned away from the truth.”Titus 2:11–14: “For the grace of God has been revealed, bringing salvation to all people. And we are instructed to turn from godless living and sinful pleasures. We should live in this evil world with wisdom, righteousness, and devotion to God, while we look forward with hope to that wonderful day when….”Titus 3:4–12: “But—When God our Savior revealed his kindness and love, he saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. He generously poured out the Spirit upon us through Jesus Christ….”Outline 1
I. Opening (1:1–4) II. The Occasion: The Need for Proper Leadership (1:5–9) III. The Problem: False Teachers (1:10–16) IV. Christian Living in Contrast to the False Teachers (2:1–3:8) A. Proper living by age and gender groups (2:1–10) B. Gospel basis (2:11–14) C. Summary command (2:15) D. Proper living, particularly with respect to outsiders (3:1–2) E. Gospel basis (3:3–7) F. Summary command (3:8) V. The Problem Restated: False Teachers (3:9–11) VI. Closing Exhortation (3:12–15)Outline 2
This is a letter written to a church leader named Titus, a Gentile convert of Paul (Titus 1:4). It appears Paul and Titus took a mission trip to Crete around AD 62—64. Paul later left, with Titus remaining on the island as a church leader.Paul later sent a letter—this epistle to Titus—with Zenas and Apollos (Titus 3:13). It encourages Titus to select elders (church leaders) for local house churches (Titus 1:5–9), deal with offenders in the church (Titus 1:10–16), and gives directions regarding certain church practices (Titus 2:1–3:11).Chapters 2—3 involve instructions to various Christians in Crete. These include the proper behavior of Christians (Titus 2:1–10), submission to government (Titus 3:1), proper treatment of all people (Titus 3:2–8), and responses to false teachers (Titus 3:9–11).The final verses (Titus 3:12–15) include personal messages and concluding comments to Titus. Paul instructed Titus to join him at Nicopolis, a Roman city on the west side of Greece (Titus 3:12), to assist Zenas and Apollos on their trip (Titus 3:13), and to encourage good works (Titus 3:14).