Day #353

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Titus - Reading
Titus - Audio

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Chapter 1

1.2 Why does Paul insert here the statement, who does not lie, in reference to God? Titus would surely have been in no doubt about this. His intention must be to underline the reliability of God’s promises. The further words before the beginning of time draw attention to the fact that those promises are gounded in God’s eternal purposes. Linked with this eternal view of God’s purposes is the appointed time of the bringing of his word to light, that is at the incarnation. The words here are reminiscent of the opening of John’s gospel. Paul can never get away from the importance of preaching (3) in spreading the news of God’s action, nor from the privilege he felt in being called to serve God in this way.

1:5–9 The appointment of church officers

The instructions given to Titus run parallel to those given to Timothy in 1 Tim. 3, but there are some significant variations, which arose from the different situation in which Titus was placed in Crete. His task was twofold—to straighten out what was left unfinished and to appoint elders (5). It is not clear what Paul had left incomplete, unless he means the appointment of elders. Paul gives no indication how many were to be appointed, but he had evidently already instructed Titus on this matter. He is more concerned about the qualifications required (6). What stands out is the need not only for moral blamelessness (mentioned twice) but for a stable home-life. Presumably if a person could not keep his own children in order, he would be regarded as inadequate for the leadership of the church. The word translated believe may carry the meaning of ‘faithful’ (av). It is surely unlikely that Paul meant to disqualify church leaders whose children have yet to profess faith.

The switch from elders in v 5 to an overseer in v 7 is important since there seems to be no essential difference between the two offices. The elder exercises the function of oversight. There is a mixture of wrong attitudes and wrong actions which would make a person ineligible for office (8–9). It is noticeable that Titus is not advised against the appointment of new converts as Timothy is at Ephesus, possibly because the community in Crete was established more recently. If v 7 gives the negative side, the positive is found in vs 8 and 9. The qualities mentioned are those which should be evident in a committed Christian. The emphasis on hospitality is worth noting since so much depended on it in the early church. V 9 makes clear how important a grasp of sound doctrine is for those who exercise leadership over others in the church. It is only possible to refute false teachers if the true doctrine has been well understood. In Paul’s view there should be no blurring of the issues.

1:10–16 How to deal with the false teachers

The most evident characteristics of the false teachers are the emptiness of their talk, the tendency to deceive, the ruinous results and the money motive (10–11).

In view of the difficult character of these people, Paul advises strong action. They must be silenced (11); they are to be rebuked sharply (13); and Titus is to pay no attention to them (14). Paul does not believe they are worth arguing with, but Titus should concentrate on rebuking them in order that they may become sound in the faith. This is a positive approach which is still of great value when dealing with those who deviate from the truth. V 15 furnishes a further comment to assist Titus, for those of corrupt minds will not recognize purity. Once the mind is corrupted the conscience swiftly follows suit. Paul realizes that false teachers are subtle in that they give every appearance of being religious (they claim to know God), but their actions give the lie to this (16).

2:1–10 Instructions for various groups

Older men must show by their lives that their behaviour agrees with their doctrine (2). This involves behaviour which will earn the respect of others. But to this idea Paul adds the need for being sound in faith, love and endurance, a combination which occurs elsewhere in the Pastorals and in other Pauline letters (cf. 1 Thes. 1:3). In giving advice about older women Paul concentrates on the need for a serious attitude of mind (3).

The prohibition of slander and excess of wine reflects the contemporary situation in Crete. The fact that Paul uses a word (addicted to much wine) which suggests bondage to excess of wine suggests the problem was more acute among the women of Crete than in the corresponding situation in Ephesus (cf.1 Tim. 3:8, 11), where a milder expression is used. On a positive note, older women are to be good teachers in the home.

2:4–8 About younger people

Paul sees it as the task of older women to instruct the younger women. This clearly needs tact to avoid the impression of interference. The instruction focuses on love to husbands and children. This cannot be taken for granted, espeically in our modern age when the divorce rate is rapidly rising and when the care of children so often comes second to careers. The qualities required in younger women are those appropriate to the domestic scene, where self-control, purity and kindness are of such great value in a Christian home (5). As elsewhere Paul assumes that the Christian wife should be submissive to her husband. The whole subject is dominated by religious motive, to avoid any affront to the word of God. In a fuller discussion of the husband-wife relationship (Eph. 5:22–33, see commentary) Paul sets the wife’s submission in the context of the husband’s sacrificial love. Then, and now, the ideal relationship involves self-giving of each to the other. Where submission or sacrificial love are abandoned or compromised marriages suffer or collapse completely.

2:9–10 About slaves

The word translated to be subject to is stronger than the word ‘obey’ and reflects the social setup of the time. Christian slaves have an added responsibility, that is to try to please and not to be argumentative with their masters. Paul sees the possibility for slaves to commend the gospel by their attitude, a possibility which is of course equally applicable to every Christian.

2:11–3:8 The doctrinal background for Christian living

2:11–15 Grace as a teacher

Here he uses the term the grace of God to sum up all God’s actions on our behalf. In a concise statement Paul draws attention both to the incarnation and to the atonement and links them to the second coming. The appearing of salvation points to the first coming of Jesus, but in what sense must to all men be taken? Does Paul mean that everyone is saved? If the appearing is regarded as a historic fact, it is certainly true that the coming of Jesus has had a universal significance. The probable meaning is that God in his grace has made possible the offer of salvation to all people. But the scope of God’s grace is not the main thrust, which is that Christian behaviour issues from the grace of God.

In this passage Paul connects the present with the past and future. The present task is seen in v 12—the demand for godly living in this age. But in v 13 the focus falls on the future. The blessed hope and the glorious appearing are clearly not yet, although they have a specific impact on the present. Paul shows a nice balance between Christians’ glorious future expectations and their present responsibilities.

V 15 is a kind of conclusion to the practical instructions, although Paul has not yet finished with his theological reflections, for he comes back to them in ch. 3. Titus is reminded of the need to exercise authority in order to back up the teaching. The authority is based on the apostolic teaching and should enable Titus to resist attempts by others to despise him.

Chapter 3

3:3–8 The gospel contrasted with paganism Frequently in Paul’s letters he contrasts what Christians were before their conversion with their new potential in Christ. V 3 draws attention to the past. The list of vices which are here enumerated as typical of pre-Christian experience may seem somewhat exaggerated. But there is evidence of these weaknesses in the pre-conversion experience of all Christians and traces still remain thereafter. F

3.4–7 Paul brings out what the kindness and love of God have done to counteract the increasing hatred of the natural world. The primary focus of God’s love is on the coming and mission of Christ, but in this context the stress is on the Christian’s experience of that love.

There is much debate about the expression through the washing of rebirth and renewal by the Holy Spirit (5). This combination of terms presents the twofold aspect of Christian salvation. Regeneration is the entry into a new life and renewal is the effecting of the new life itself. The first can be understood as relating to conversion and the second to the bestowal of the Holy Spirit.

Paul concludes this brief theological statement by a reference to justification. It is typical of Paul to stress that justification is through grace, for this is a favourite theme of his. This refers essentially to our new standing with God and points to our future. It is another of Paul’s themes to draw attention to our inheritance, and here he concentrates on eternal life. He calls this a hope, in the sense of something which is certain.

3:9–11 More warnings

There is an echo here of the warning given in 1:10. Paul cannot close without a further warning. He tells Titus, as he has told Timothy, to avoid wasting time on such useless arguments. But he draws a distinction between the teaching and the people involved. Every pastor must be concerned about people, especially those who are causing trouble in the community, and these must be warned.

D. A. Carson, New Bible Commentary : 21st Century Edition, 4th ed. (Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994). Tit 1:1-3:9.