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THE EPISTLE TO TITUS
Introduction
Titus, to whom this Epistle is addressed, was a Greek convert of the
apostle (Titus 1:4; Gal. 2:3). We have little knowledge of him. From the
Epistle to the Galatians we know that he accompanied Paul and Barnabas in
their journey to Jerusalem to attend the council in which the question of
the relation of believing Gentiles to the law was decided (Acts 15). From
the Second Epistle to the Corinthians we learn that Paul sent him to
Corinth to gather the collection (2 Cor. 8:1-6) and that he discharged the
duty in a zealous way. "But thanks be to God, who put the same earnest care
into the heart of Titus for you. For indeed he accepted the exhortation;
but being more forward, of his own accord he went unto you" (2 Cor.
8:16-17). Paul also stated in the Second Corinthian Epistle that he had no
rest when he did not find Titus (2 Cor. 2:13), but when he came Paul was
greatly comforted. "Nevertheless God, who comforteth those who are cast
down, comforted us by the coming of Titus" (2 Cor. 7:6). The Epistle shows
that he was in the island of Crete. Paul visited this island in company
with Titus, leaving him there. Titus probably did not stay long in Crete,
for Paul asked that he should meet him at Nicopolis (3:12). This is all
that can be said on the person of Titus.
The contents of this Epistle are of the same nature as the Epistles to
Timothy, though the departure from the faith so prominent in the Epistles
to Timothy is less prominent in this Epistle. That the truth must be after,
or according to, godliness is especially emphasized; the truth must be
manifested in a godly walk.
The Division of the Epistle to Titus
The Epistle contains practical instructions. We make three divisions.
I. INSTRUCTIONS AND WARNINGS (1)
II. THINGS WHICH BECOME SOUND DOCTRINE (2)
III. IN RELATION TO THE WORLD AND FALSE TEACHERS (3)
Analysis and Annotations
I. INSTRUCTIONS AND WARNINGS
CHAPTER 1
1. The salutation (1:1-4)
2. Instructions concerning elders (1:5-9)
3. Warnings against false teachers (1:10-16)
Verses 1-4. Paul calls himself in writing to Titus "a servant of God
and an apostle of Jesus Christ," for he speaks in these introductory words
of God's elect, and their faith in Him; and the promise of eternal life,
God, who cannot lie, gave before the dispensations began; and that His Word
is now manifested through preaching which was committed unto him by our
Saviour-God. God's elect are those who have trusted in Christ. They have
personal faith in God and know His love and are in relationship with Him.
But such a faith and relationship demands godliness; therefore the
statement, "The acknowledgment of the truth which is after godliness."
These two, truth and godliness, belong together. If the truth is given up
or not held, then godliness also is given up; the truth must be manifested
in godliness. As to statement on the promise of life before the ages began,
see annotations on 2 Tim. 1:9.
Verses 5-9. Paul had left Titus in Crete. From Acts 2:11 we learn that
the inhabitants of Crete were present on the day of Pentecost and heard
Peter preach. These Cretan Jews may have brought the gospel to the island.
Titus is commissioned by Paul to set the things in order which were
wanting, and to appoint elders in every city. (For discussion that bishops
are elders see annotations on 1 Timothy 3.) We do not find the same
intimacy between him and Titus as that intimacy and confidence which
existed between Paul and Timothy. He does not open his heart to him as he
did to Timothy. He invests Titus with authority to appoint elders and
states the qualifications the elder must possess. These qualifications are
also mentioned in the First Epistle to Timothy (1 Tim. 3:1-7). Here is
added that their children must be faithful and not accused of riot or of
being unruly. The bishop must also be blameless as God's steward, not
self-willed (headstrong), not soon angry, not given to wine, no striker, no
seeker of filthy lucre. What he is to be is given in verses 8 and 9. "But a
lover of hospitality, a lover of good, sober-minded, just, holy, temperate;
holding fast the faithful word according to the doctrine taught, that he
may be able to exhort with sound doctrine and to convict the gainsayers."
Thus we have again that godliness and sound doctrine belong together.
Verses 10-16. He states that there were many unruly and vain talkers
and deceivers especially they of the circumcision. The Judaizing teachers
were at work among the Cretans. Titus must have been especially distasteful
to them, for he was an uncircumcised Greek. These Cretan Jews who claimed
to have accepted Christianity worked evil in the assembly. The apostle
demands that their mouths must be stopped, for they subverted whole houses,
teaching things which they ought not, for the sake of base gain. The
national traits of the Cretans are then described. One of their own
prophets had said, "The Cretans are always liars, evil beasts, idle
gluttons." This is a quotation from Epimenides, who lived six hundred years
before Christ. The Cretans were classed with the Cappadocians and Cilicians
(all beginning in the Greek with a "K") as the most evil and corrupt in the
Greek world. And Paul testifies to the truth of it, "This witness is true."
They must be rebuked sharply, so that they may be sound in the faith, "not
giving heed to Jewish fables, and commandments of men, that turn from the
truth." These Judaizing teachers were ascetics, forbidding certain things,
making rules for the outward conduct. Certain things were forbidden by
their ordinances and commandments; yet though they were fasting and
continent, they were, because unregenerated, inwardly defiled and
unbelieving. Paul brands these Judaizers in this Epistle as "defiled and
unbelieving," with a confession that they know God, but in works they
denied Him. He speaks of them as abominable, disobedient, and to every good
work reprobate.
II. THINGS WHICH BECOME SOUND DOCTRINE
CHAPTER 2
1. Adorning the doctrine of our Saviour-God (2:1-10)
2. The grace of God and its work (2:11-15)
Verses 1-10. "But speak thou the things which become sound doctrine."
The sound doctrine or healthful teaching must be accompanied and witnessed
to by the right condition of soul, a godly character. The doctrine of God
our Saviour must be adorned in all things. Aged men are exhorted to be
temperate, grave, sober-minded, sound in faith, in love and in patience.
Sound doctrine must of necessity produce such a character. Aged women are
to be reverent in demeanor, not slanderers (1 Tim. 3:11) nor to be enslaved
by too much wine. In the First Epistle to Timothy deacons are exhorted "not
to be given to much wine." Here the exhortation is in the original in a
stronger form, for the Cretans were known, and especially the women, for
being slaves of strong drink. They are to be teachers of what is good. This
is not contradicting 1 Cor. 14:34 and 1 Tim. 2:12. The teaching of the aged
woman is here defined. She is to teach young women to be sober, to love
their husbands and their children, to be discreet, chaste, busy at home,
good, obedient to their own husbands; that the Word of God may not be
blasphemed. These are important instructions. They show that the Christian
woman's sphere is first of all at home. The disregard of this has more than
once wrecked Christian families. This is the great danger in these last
days to put women into a place which does not belong to her.
Young men are also to be discreet. Titus who is charged to deliver
these exhortations was himself to be a pattern of good works. His example
was to confirm his word. In teaching he was to show uncorruptness. Likewise
gravity, setting forth the doctrines with dignity and in all seriousness,
and sincerity. (What a contrast with certain evangelists and preachers of
our day, who act like clowns and make sport of sacred things; instead of
teaching the young reverence, they drag down holy things!) "Sound speech
that cannot be condemned"--so that those who oppose may be silenced, unable
to speak anything evil of the servant of God. When the preacher or teacher
does not practise what he preaches it becomes a great detriment to sound
doctrine. How great a stumbling block this is!
Servants (slaves) are next exhorted to be obedient to their masters.
They were not to forget their place. Though they had been saved and become
children of God and heirs of God, their earthly relationship was that of
slaves, and as such they were to strive to please their masters in all
things, not answering them in contradiction, not purloining but showing all
good fidelity, "that they may adorn the doctrine of God our Saviour in all
things." Chrysostom said: "The heathen do not judge of the Christian's
doctrine from the doctrine, but from his actions and life." The world does
the same today. And so even slaves in their low estate could bear a witness
to the Saviour God by adorning His doctrine.
Verses 11-15. "For the grace of God, bringing salvation for all men,
hath appeared, teaching us that, denying ungodliness and worldly lusts, we
should live soberly, righteously and godly in the present age, awaiting the
blessed hope and appearing of the glory of our great God and Saviour Jesus
Christ, who gave Himself for us that He might redeem us from all
lawlessness, and purify unto Himself a peculiar people zealous of good
works."
This is a blessed and comprehensive statement of the gospel and
Christianity. It may be looked upon as embodying all the great apostle
taught in his God-revealed gospel, in a practical way. The grace of God
hath appeared, and it appeared in the person of His Son, our Lord Jesus
Christ. In Him His grace is made known. His finished work is the source of
it. It flows from the cross. And this grace comes to man with salvation. It
brings salvation, not to a certain class of men, but it brings salvation
for all men. Because all men are lost, and therefore in need of salvation,
unable to save themselves; the grace of God bringing an unconditional, a
perfect and eternal salvation hath appeared, offering that salvation to
all. And when this salvation is accepted by faith in the Son of God and the
believing sinner is saved by grace, the same grace teaches how to live and
walk here below in newness of life.
Grace instructs to renounce all ungodliness and all lusts that find
their gratification in this age. But grace does more than that; it supplies
the power to do this. It bestows upon the believer a new nature and the
Holy Spirit, and walking in the power of all this, the lusts of the flesh
are not fulfilled. And renouncing ungodliness and worldly lusts, the
believer, saved by grace, is to walk with grace as his guide, instructor
and power. That walk as concerning ourselves is to be soberly; as to our
fellowman it is to be righteously; as to God, godly. It teaches something
additional. We are to await the blessed hope, "the appearing of the glory
of our great God and Saviour Jesus Christ." He who gave Himself for us, to
redeem us from all lawlessness, *1 who has purified us unto Himself a
peculiar people, He is coming again. He will appear in glory, and grace has
given us the blessed promise that we shall be with Him in glory, beholding
His glory and sharing it also. And this blessed hope is the most powerful
motive for a sober, a righteous and godly walk in this present age.
*1 With respect to the conduct of Christians towards the world, grace
has banished violence, and the spirit of rebellion and resistance which
agitates the heart of those who believe not, and which has its source in
the self-will that strives to maintain its own rights relatively to others.
The Christian has his portion, his inheritance, elsewhere; he is tranquil
and submissive here, ready to do good. Even when others are violent and
unjust towards him, he bears it in remembrance that once it was no
otherwise with himself. a difficult lesson, for violence and injustice stir
up the heart; but the thought that it is sin, and that we also were
formerly its slaves, produces patience and piety. Grace alone has made the
difference, and according to that grace are we to act towards others
(Synopsis of the Bible).
These things Titus was to speak, to exhort; and also to rebuke with
all authority. This is still the calling of every true servant of the Lord
Jesus Christ.
III. IN RELATION TO THE WORLD AND FALSE TEACHERS
CHAPTER 3
1. Instructions (3:1-8)
2. Warnings (3:9-11)
3. Directions (3:12-15)
Verses 1-8. He asks Titus to remind all believers to be subject to
rulers, principalities and powers (Greek: Magistracies and authorities,
Rom. 13:1), to yield obedience and to be ready for every good work. An
ancient historian, Diodones Siculus, speaks of the riotous insubordination
of the Cretans. They were to speak evil of no man, nor were they to be
contentious, but show all gentleness and all meekness towards all men. Our
own rights must be yielded, but never the rights of God. If authorities
demand what is against sound doctrine then God must be obeyed more than
man. This is indicated by the exhortation "to be ready for every good
work." Meekness towards all men is to characterize those who are no longer
of the world, but who are still in it. Such meekness towards all, not only
towards fellow-believers, but towards all men, adorns the doctrine of our
Saviour-God, and is a commendation of the grace of God which offers
salvation to all men.
Then follows an additional reason why Christians should be gentle and
meek towards all men. "For we ourselves were once foolish, disobedient,
deceived, enslaved by divers lusts and pleasures, living in malice and
envy, hateful and hating one another." It is a look backward, what they
were in their unregenerate condition. These are the true characteristics of
man in the flesh. Here is an answer to the question, What is sin? Sin is
foolishness, disobedience, deception, slavery to lusts and unsatisfying
pleasures, a life of malice, envy and hatred. It is lawlessness. And such
is the natural man in all ages. What was true of these Cretans nineteen
hundred years ago is true today of every unregenerated person.
And then follows a "but." (See Eph. 2:13.) "But when the kindness and
love to man *2 of our Saviour-God appeared, not by works of righteousness
which we have done, but according to His mercy He saved us through the
washing of regeneration and renewing of the Holy Spirit, which He has shed
upon us richly through Jesus Christ our Saviour; that having been justified
by His grace, we might be heirs according to the hope of eternal life."
*2 ("Love to man" in the Greek is "Philanthropy." Our Lord Jesus
Christ is the great Lover of men, Philanthropist, as no human being could
ever be.)
For such as the Cretans were, and we all are, the kindness and love of
our Saviour-God appeared; and this Saviour-God is Christ Himself, He by
whom and for whom all things were created. All who have believed and
trusted in the kindness and love of God as manifested in Christ can testify
in fullest assurance, "according to His mercy He saved us," and own it
likewise that it is "not by works of righteousness which we have done."
And this is accomplished by the washing of regeneration and the
renewing of the Holy Spirit. The washing (or bath) of regeneration is the
new birth. Of this our Lord spoke to Nicodemus (John 3) and also to His
disciples when He washed their feet. "He that is washed (bathed) needeth
not save to wash his feet, but is clean every whit; and ye are clean, but
not all" (John 13:10). He spoke in these words of the fact that His
disciples, except Judas, were born again, and therefore they were clean
every whit. The washing has nothing whatever to do with water-baptism;
water-baptism cannot save nor help in the salvation of a sinner, nor
produce regeneration. What is the renewing of the Holy Spirit? It is
distinct from regeneration. The Holy Spirit is the active agent in the new
birth; imparts the new nature and then indwells the believer, and as such
He does His blessed work by renewing the inward man day by day (2 Cor.
4:16). He is shed upon us richly through Jesus Christ our Saviour, and
gives power to all who walk in the Spirit. On the fact that the word
"regeneration" is found only once more in the New Testament (Matt. 19:28)
the late F.W. Grant made the following interesting comment in connection
with this passage.
"The Lord promises to the twelve that 'in the regeneration, when the
Son of man shall sit upon the throne of His kingdom,' they also shall 'sit
upon twelve thrones, judging the twelve tribes of Israel.' 'The
regeneration' is in this passage the millennial state; but thus we may see
already the difference between it and the idea of new birth, whatever the
connection may be between these. The millennial regeneration is not a new
life infused into the world, but it is a new state of things brought about
by the new government over it. Thus, the Lord speaks of the throne of the
Son of man and of thrones for His disciples. The throne of the world in the
hands of the Perfect Ruler is, in fact, what brings about the regeneration.
Righteousness now reigns. In the new earth it will dwell; but in the
millennium there is yet neither the full reality; nor, therefore, the full
permanence of deliverance from evil. Righteousness reigns, and evil is not
suffered any more, but the full blessing waits to be manifested in that
which is eternal and not millennial. The subjugation of evil, Christ's foes
put under His feet, goes on through the millennium, in different stages,
towards completeness. It is the preparation for eternity, but not the
eternal state itself.
"it is plain, therefore, that there is a parallel between the stages
of God's preparation of the earth for blessing and that of the individual
man. The present stage of the earth is that out of which the Christian has
been delivered, the state of bondage to corruption, the dominion of sin.
The present state of the Christian is that which the earth itself waits
for, the time when the power of sin will be broken and righteousness will
reign. For us righteousness reigns now, but the conflict with sin is not
over. This, in the millennium, will be fully seen at the end, when there is
once more the outbreak of evil, Satan being let loose. What follows this is
the dissolution of the present heavens and earth and the coming of the new
earth, in which dwelleth righteousness, just as the dissolution or the
change of the body makes way for the perfect eternal state with us. Thus
there is a complete parallel, which we cannot be wrong in accepting as that
which will help us with the expression here. 'The washing of regeneration'
is the deliverance from the power of sin, which is no more tolerated, but
which is not, by any means, wholly removed. 'The renewing of the Holy
Spirit' is that which is constantly needed to supplement this, although the
word used does not speak of a mere reviving or refreshing constantly, but
rather of a change into that which is new--thus, of ways, habits-as the
light more and more penetrates, and the word of God manifests more and more
its perfection and its power for the soul."
Being then saved according to His mercy by the washing of regeneration
and receiving the Holy Spirit and having been justified by His grace, we
become also heirs according to the hope of eternal life.
The practical side, godliness in life and walk, is once more connected
with these preceding statements of sound doctrine. "This is a faithful
saying, and these things I will that thou affirm constantly, that they
which have believed in God might be careful to maintain good works. These
things are good and profitable unto men."
Verses 9-11. Foolish questions and genealogies, contentions and
striving about the law must be avoided, for they are unprofitable and vain.
How many of these things are about us! Some are more occupied with the ten
lost tribes and their supposed recovery, according to the Anglo-Israel
hallucination, than with the grace and glory of God; and others are given
to questions of law, like Seventh-day Adventism--that evil system. All
these things are indeed unprofitable and vain. The heretic is one who sets
up his own opinions and then causes division in the body of Christ. If such
a one after a second admonition continues in his ways, he is to be
rejected, for he proves that he is self-willed and not subject to the Word
of God--"Knowing that he that is such is subverted, and sinneth, being
condemned of himself."
Verses 12-15. In the closing directions and greetings Artemas is
mentioned first; his name does not occur elsewhere. Tychicus is mentioned
in 2 Tim. 4:12. He was sent by Paul to Ephesus; he probably was sent later
to Crete to take the place of Titus. Zenas the lawyer and Apollos (Acts
18:24) were travelling companions, and the apostle expresses his loving
care and interest in them.
"Observe also that we have the two kinds of laborers: those who were
in personal connection with the apostle as fellow-laborers, who accompanied
him, and whom he sent elsewhere to continue the work he had begun, when he
could no longer carry it on himself, and those who labored freely and
independently of him. But there was no jealousy of this double activity. He
did not neglect the flock that were dear to him. He was glad that any who
were sound in the faith should water the plants which he himself had
planted. He encourages Titus to show them all affection, and to provide
whatever they needed in their journey. This thought suggests to him the
counsel that follows: namely, that it would be well for Christians to learn
how to do useful work in order to supply the wants of others as well as
their own" (Synopsis of the Bible).
Then the final exhortations, once more "to maintain good works" and
his final greeting. "All that are with me salute thee. Greet them that love
us in the faith. Grace be with you all."