Text -- Titus 3:10 (NET)

3:10 Reject a divisive person after one or two warnings.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Tit 3:10

Heretical ( hairetikon ).

Old adjective from hairesis (haireomai , to choose), a choosing of a party (sect, Act 5:17) or of teaching (2Pe 2:1). Possibly a schism had been started here in Crete.

Robertson: Tit 3:10

Refuse ( paraitou ).

Present middle imperative of paraiteō , to ask from, to beg off from. See same form in 1Ti 4:7; 1Ti 5:11. Possibly an allusion here to Christ’ s directions in Mat 18:15-17.

Vincent: Tit 3:10

A man that is an heretic ( αἱρετικὸν ἄνθρωπον )

Ἁιρετικός heretical , N.T.o . For αἵρεσις heresy see on 1Pe 2:1.

Vincent: Tit 3:10

Admonition ( νουθεσίαν )

Only here, 1Co 10:11; Eph 6:4 (note). See on νουθετεῖν to admonish , Act 20:31.

Wesley: Tit 3:10

Avoid, leave to himself. This is the only place, in the whole scripture, where this word heretic occurs; and here it evidently means, a man that obstinately persists in contending about "foolish questions," and thereby occasions strife and animosities, schisms and parties in the church. This, and this alone, is an heretic in the scripture sense; and his punishment likewise is here fixed. Shun, avoid him, leave him to himself. As for the Popish sense, "A man that errs in fundamentals," although it crept, with many other things, early into the church, yet it has no shadow of foundation either in the Old or New Testament.

JFB: Tit 3:10

Greek "heresy," originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely "heresy" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed "questions" reprobated in Tit 3:9, and immoral in practice.

JFB: Tit 3:10

Decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.

Clarke: Tit 3:10

A man that is a heretic - Generally defined, one that is obstinately attached to an opinion contrary to the peace and comfort of society, and will neither submit to Scripture nor reason. Here it means a person who maintains Judaism in opposition to Christianity, or who insists on the necessity of circumcision, etc., in order to be saved. This is obviously the meaning of the word heretic in the only place in which it occurs in the sacred writings

Clarke: Tit 3:10

After the first and second admonition, reject - Labour to convince him of his error; but if he will not receive instruction, if he have shut his heart against conviction, then - burn him alive? No: even if demonstrably a heretic in any one sense of that word, and a disturber of the peace of the Church, God gives no man any other authority over him but to shun him, παραιτου . Do him no harm in body, soul, character, or substance; hold no communion with him; but leave him to God. See the notes on Act 5:17; Act 24:14 (note), where the word heresy is particularly explained.

Calvin: Tit 3:10

10.Avoid an heretical man This is properly added; because there will be no end of quarrels and dispute, if we wish to conquer obstinate men by argument; for they will never want words, and they will derive fresh courage from impudence, so that they will never grow weary of fighting. Thus, after having given orders to Titus as to the form of doctrine which he should lay down, he now forbids him to waste much time in debating with heretics, because battle would lead to battle and dispute to dispute. Such is the cunning of Satan, that, by the impudent talkativeness of such men, he entangles good and faithful pastors, so as to draw them away from diligence in teaching. We must therefore beware lest we become engaged in quarrelsome disputes; for we shall never have leisure to devote our labors to the Lord’s flock, and contentious men will never cease to annoy us.

When he commands him to avoid such persons, it is as if he said that he must not toil hard to satisfy them, and even that there is nothing better than to cut off the handle for fighting which they are eager to find. This is a highly necessary admonition; for even they who would willingly take no part in strifes of words are sometimes drawn by shame into controversy, because they think that it would be shameful cowardice to quit the field. Besides, there is no temper, however mild, that is not liable to be provoked by the fierce taunts of enemies, because they look upon it as intolerable that those men should attack the truth, (as they are accustomed to do,) and that none should reply. Nor are there wanting men who are either of a combative disposition, or excessively hot-tempered, who are eager for battle. On the contrary, Paul does not wish that the servant of Christ should be much and long employed in debating with heretics.

We must now see what he means by the word heretic. There is a common and well-known distinction between a heretic and a schismatic. But here, in my opinion, Paul disregards that distinction: for, by the term “heretic” he describes not only those who cherish and defend an erroneous or perverse doctrine, but in general all who do not yield assent to the sound doctrine which he laid down a little before. Thus under this name he includes all ambitious, unruly, contentious persons, who, led away by sinful passions, disturb the peace of the Church, and raise disputings. In short, every person who, by his overweening pride, breaks up the unity of the Church, is pronounced by Paul to be “heretic.”

But we must exercise moderation, so as not instantly to declare every man to be a “heretic” who does not agree with our opinion. There are some matters on which Christians may differ from each other, without being divided into sects. Paul himself commands that they shall not be so divided, when he bids them keep their harmony unbroken, and wait for the revelation of God. (Phi 3:16.) But whenever the obstinacy of any person grows to such an extent, that, led by selfish motives, he either separates from the body, or draws away some of the flock, or interrupts the course of sound doctrine, in such a case we must boldly resist.

In a word, a heresy or sect and the unity of the Church — are things totally opposite to each other. Since the unity of the Church is dear to God, and ought to be held by us in the highest estimation, we ought to entertain the strongest abhorrence of heresy. Accordingly, the name of sect or heresy, though philosophers and statesmen reckon it to be honorable, is justly accounted infamous among Christians. We now understand who are meant by Paul, when he bids us dismiss and avoid heretics. But at the same time we ought to observe what immediately follows, —

After the first and second admonition; for neither shall we have a right to pronounce a man to be a heretic, nor shall we be at liberty to reject him, till we have first endeavored to bring him back to sound views. ²⁶⁶ He does not mean any “admonition,” whatever, or that of a private individual, but an “admonition” given by a minister, with the public authority of the Church; for the meaning of the Apostle’s words is as if he had said, that heretics must be rebuked with solemn and severe censure.

They who infer from this passage, that the supporters of wicked doctrines must be restrained by excommunication alone, and that no rigorous measures beyond this must be used against them, do not argue conclusively. There is a difference between the duties of a bishop and those of a magistrate. Writing to Titus, Paul does not treat of the office of a magistrate, but points out what belongs to a bishop. ²⁶⁷ Yet moderation is always best, that, instead of being restrained by force and violence, they may be corrected by the discipline of the Church, if there be any ground to believe that they can be cured.

Defender: Tit 3:10

This is the only occurrence of the Greek word hairetikos in the New Testament (though its derivative, "heretic" has been used frequently in church history). The similar word, hairesis (translated "heresy" or "sect") occurs nine times. It was applied by the Jews to the Christians and by the Christians to the Pharisees and Sadducees (Act 5:17; Act 15:5; Act 24:5). Both Greek words are derived from hairetizo, meaning "choose." There is no inherently evil meaning suggested, but simply a marked difference from a standard teaching. A heresy only becomes wrong when it substantially contradicts a clear doctrine of Scripture (theistic evolution, denial of the virgin birth).

Defender: Tit 3:10

The Greek word here means "avoid" or "refuse," but not necessarily "excommunicate." If a heretic refuses a second admonition, however, his ideas should at least be ignored by the church. That this has not been done is evident in the widespread departure of churches and entire denominations from the true Christian faith. Even modern evangelical churches are being seriously undermined today by theistic evolutionism, humanistic psychology and other heresies that have been allowed to thrive therein, having first been promoted in their associated religious colleges and seminaries."

TSK: Tit 3:10

heretic : 1Co 11:19; Gal 5:20; 2Pe 2:1

after : Mat 18:15-17; 2Co 13:2

reject : Rom 16:17; 1Co 5:4-13; Gal 5:12; 2Th 3:6, 2Th 3:14; 2Ti 3:5; 2Jo 1:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Tit 3:10

A man that is an heretic - The word "heretic"is now commonly applied to one who holds some fundamental error of doctrine, "a person who holds and teaches opinions repugnant to the established faith, or that which is made the standard of orthodoxy."Webster. The Greek word here used αἱρετικὸς hairetikos occurs nowhere else in the New Testament. The corresponding noun ( αἵρεσις hairesis ) occurs in the following places: Act 5:17; Act 15:5; Act 24:5; Act 26:5; Act 28:22, where it is rendered "sect;"and Act 25:14; 1Co 11:19; Gal 5:20; 2Pe 2:1, where it is rendered "heresy,"and "heresies;"see the notes at Act 24:14. The true notion of the word is that of one who is a promoter of a sect or party. The man who makes divisions in a church, instead of aiming to promote unity, is the one who is intended. Such a man may form sects and parties on some points of doctrine on which be differs from others, or on some custom, religious rite, or special practice; he may make some unimportant matter a ground of distinction from his brethren, and may refuse to have fellowship with them, and endeavor to get up a new organization. Such a man, according to the Scripture usage, is a heretic, and not merely one who holds a different doctrine from that which is regarded as orthodoxy. The spirit of the doctrine here is the same as in Rom 16:17, and the same class of persons is referred to. "Mark them which cause divisions and offences contrary to the doctrine which ye have received; and avoid them."See the notes at that passage. The word here used is defined by Robinson ( Lexicon ), "one who creates dissensions, introduces errors, a factious person."It is not found in classic Greek, but often in ecclesiastical writers; see Suicer’ s Thesaurus.

After the first and second admonition - Compare Mat 18:15-17. That is, do not do it hastily and rashly. Give him an opportunity to explain himself, and to repent and abandon his course. No man is to be cut off without giving him a proper opportunity to vindicate his conduct, and to repent if he has done wrong. If after the first and second admonition a man who is undoubtedly doing wrong, will not repent, then he is to be cut off. The apostle does not say in what way this admonition is to be given, or whether it should be public or private. The language which he uses would justify either, and the method which is to be adopted is doubtless to be determined by circumstances. The thing which is to be reached is, that his fault is to be fairly set before his mind.

Reject - παραιτοῦ paraitou . This word is rendered "excuse"in Luk 14:18-19; "refuse,"Act 25:11; 1Ti 4:7; 1Ti 5:11; Heb 12:25; "avoid,"2Ti 2:23, and "entreated,"Heb 12:19. Its prevailing meaning, as used in connections like the one before us, is to reject in relation to an office; that is, to decline appointing one to an office. It probably had a primary reference to that here, and meant that a man who was given to making dissensions, or who was a factious person, should not be admitted to an office in the church. The general direction would also include this, - that he should not be admitted to the church. He is neither to be owned as a member, nor admitted to office; compare Mat 18:17. "Let him be unto thee as a heathen man and a publican."In regard to this passage, then, we may observe:

(1) That the utmost limit which this allows is mere exclusion. It does not allow us to follow the offender with injury.

\caps1 (2) i\caps0 t does not authorize us to oppose one on account of his mere private opinions. The essential idea is that of a factious, division-making man; a man who aims to form sects and parties, whether on account of opinions, or from any other cause.

\caps1 (3) i\caps0 t does not make it right to deliver such a man over to the "secular arm,"or to harm him in body, soul, property, or reputation. It gives no power to torture him on the rack, or with thumb-screws, or to bind him to the stake. It authorizes us not to recognize him as a Christian brother, or to admit him to an office in the church - but beyond this it gives us no right to go. He has a right to his own opinion still, as far as we are concerned, and we are not to molest him in the enjoyment of that right.

\caps1 (4) i\caps0 t demands that, when a man is undoubtedly a heretic in the sense here explained, there should be the utmost kindness towards him, in order if possible to reclaim him. We should not begin by attacking and denouncing his opinions; or by formally arraigning him; or by blazoning his name as a heretic; but he is to be dealt with in all Christian kindness and brotherly fidelity. He is to be admonished more than once by those who have the right to admonish him; and then, and then only, if he does not repent, he is to be simply avoided. That is to be an end of the matter so far as we are concerned. The power of the church there ceases. It has no power to deliver him over to anyone else for persecution or punishment, or in any way to meddle with him. He may live where he pleases; pursue his own plans; entertain his own opinions or company, provided he does not interfere with us; and though we have a right to examine the opinions which he may entertain, yet our work with him is done. If these plain principles had been observed, what scenes of bloody and cruel persecution in the church would have been avoided!

Poole: Tit 3:10

A man that is an heretic: two things make up a heretic according to the common acceptation of the term now:

1. An error in some matters of faith.

2. Stubbornness and contumacy in the holding and maintaining of it.

Whether it so signified so early I cannot tell; it seems to refer to the former verse, supposing some that, notwithstanding all the endeavours of Titus, would be striving and contending for niceties about questions, genealogies, &c.

After the first and second admonition reject: for such, saith the apostle, admonish them once and again; if they will not have done, refuse them, reject them. Whether excommunication can be certainly built upon this text, may be doubted; paraiteomai signifies no more than to avoid, reject, or refuse.

Haydock: Tit 3:10

A man that is, &c. Many ancient copies have this passage thus, Avoid a heretic after one reprehension. St. Irenæus, Tertullian, St. Cyprian, St. Ambrose, &c. and many ancient Greek copies, omit a second reprehension. They thought once warning a heretic sufficient; a second correction only served to render him more insolent, and more obstinate in his false opinions. Certainly the faith of Christ has been so firmly established, that a man instructed in Scripture and tradition cannot conscientiously remain a heretic; he must be well aware of the crime of disunion; his own judgment, as St. Paul says, must condemn him.

Gill: Tit 3:10

A man that is an heretic,.... An heretic, according to the notation of the word, is either one that makes choice of an opinion upon his own judgment, contrary to the generally received sense of the churches of Christ, and prefers it to theirs, and obstinately persists in it; separates from them, forms a party, and sets himself at the head of them, whom he has drawn into the same way of thinking with himself: or he is one that removes and takes away a fundamental doctrine of Christianity, which affects particularly the doctrine of the Trinity, the deity, and personality of Father, Son, and Spirit, and especially the doctrines relating to the person, office, and grace of Christ; one that brings in, or receives damnable doctrines; speaks or professes perverse things, and draws away disciples after him; or is among such disciples: for though schism and heresy do differ, and every schismatic may not be an heretic, yet every heretic is a schismatic; he makes a rent in the doctrine of Christ, and makes parties and divisions in his church; and such are not always to be contended and disputed with, but to be avoided and rejected:

after the first and second admonition reject; have nothing to do with him; have no society with him; admit him not to private conversation; and eject him from church communion, after he has been publicly admonished twice by the order of the church; for this is not to be understood of private admonition, by a particular person or persons; as in the case of private offences, Mat 18:15 but of public admonition, in the name of the church. An admonition with the Jews did not continue less than seven days ^a; some say ^b thirty; that is, there were so many days before it was out, or between one and another.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Tit 3:10

^{( 4 )} A man that is an heretick after the first and second admonition reject;

^{( 4 )} The ministers of the word must at once cast off heretics, that is, those who stubbornly and seditiously disquiet the Church, and will pay no attention to ecclesiastical admonitions.

Commentary -- Verse Range Notes

TSK Synopsis: Tit 3:1-15

1 Titus is yet further directed by Paul, both concerning the things that he should teach and not teach.

10 He is to reject obstinate heretics.

12 He appoints him time and place wherein he should come unto him.

Combined Bible: Tit 3:10

A man that is an heretick after the first and second admonition reject;

MHCC: Tit 3:8-11

When the grace of God towards mankind has been declared, the necessity of good works is pressed. Those who believe in God, must make it their care to maintain good works, to seek opportunities for doing them, being influenced by love and gratitude. Trifling, foolish questions must be avoided, and subtle distinctions and vain inquiries; nor should people be eager after novelties, but love sound doctrine which tends most to edifying. Though we may now think some sins light and little, if the Lord awaken the conscience, we shall feel even the smallest sin heavy upon our souls.

Matthew Henry: Tit 3:9-15

Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe,

I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edification of men, must be shunned. Some may have a show of wisdom, but are vain, as many among the Jewish doctors, as well as of later schoolmen, who abound with questions of no moment or use to faith or practice; avoid these. - And genealogies (of the gods, say some, that the heathen poets made such noise about; or rather those that the Jews were so curious in): some lawful and useful enquiries might be made into these things, to see the fulfilling of the scriptures in some cases, and especially in the descent of Christ the Messiah; but all that served to pomp only, and to feed vanity, in boasting of a long pedigree, and much more such as the Jewish teachers were ready to busy themselves in and trouble their hearers with, even since Christ had come, and that distinction of families and tribes had been taken away, as if they would build again that policy which now is abolished, these Titus must withstand as foolish and vain. - And contentious, and strivings about the law. There were those who were for the Mosaic rites and ceremonies, and would have them continued in the church, though by the gospel and the coming of Christ they were superseded and done away. Titus must give no countenance to these, but avoid and oppose them; for they are unprofitable and vain: this is to be referred to all those foolish questions and genealogies, as well as those strivings about the law. They are so far from instructing and building up in godliness, that they are hindrances of it rather: the Christian religion, and good works, which are to be maintained, will hereby be weakened and prejudiced, the peace of the church disturbed, and the progress of the gospel hindered. Observe, Ministers must not only teach things good and useful, but shun and oppose the contrary, what would corrupt the faith, and hinder godliness and good works; nor should people have itching ears, but love and embrace sound doctrine, which tends most to the use of edifying.

II. But because, after all, there will be heresies and heretics in the church, the apostle next directs Titus what to do in such a case, and how to deal with such, Tit 3:10. He who forsakes the truth as it is in Christ Jesus, who broaches false doctrines and propagates them to the corrupting of the faith in weighty and momentous points, and breaks the peace of the church about them, after due means used to reclaim him, must be rejected. "Admonish him once and again, that, if possible, he may be brought back, and thou mayest gain thy brother; but, if this will not reduce him, that others be not hurt, cast him out of the communion, and warn all Christians to avoid him."- Knowing that he that is such is subverted (turned off from the foundation) and sinneth grievously, being self-condemned. Those who will not be reclaimed by admonitions, but are obstinate in their sins and errors, are subverted and self-condemned; they inflict that punishment upon themselves which the governors of the church should inflict upon them: they throw themselves out of the church, and throw off its communion, and so are self-condemned. Observe, 1. How great an evil real heresy is, not lightly therefore to be charged upon any, though greatly to be taken heed of by all. Such a one is subverted or perverted - a metaphor from a building so ruined as to render it difficult if not impossible to repair and raise it up again. Real heretics have seldom been recovered to the true faith: not so much defect of judgment, as perverseness of the will, being in the case, through pride, or ambition, or self-willedness, or covetousness, or such like corruption, which therefore must be taken heed of: "Be humble, love the truth and practise it, and damning heresy will be escaped."2. Pains and patience must be used about those that err most grievously. They are not easily and soon to be given up and cast off, but competent time and means must be tried for their recovery. 3. The church's means even with heretics are persuasive and rational. They must be admonished, instructed, and warned; so much nouthesia imports. 4. Upon continued obstinacy and irreclaimableness, the church has power, and is obliged, to preserve its own purity, by severing such a corrupt member which discipline may by God's blessing become effectual to reform the offender, or if not it will leave him the more inexcusable in his condemnation.

III. The apostle subjoins some further directions, Tit 3:12, Tit 3:13. Here are two personal things enjoined: -

1. That Titus should hold himself ready to come to Paul at Nicopolis (a city of Thrace, as is reckoned, on the borders of Macedonia), as soon as Artemas or Tychicus should be sent to Crete, to supply his place, and take care of the churches there when he should leave them. The apostle would not have them in their young and weak state be without one or other of chief sufficiency, to guide and help them. Titus, it seems, was not their ordinary fixed bishop or pastor, but an evangelist, otherwise Paul would not have called him so much from his charge. Of Artemas we read little, but Tychicus is mentioned on many occasions with respect. Paul calls him a beloved brother, and faithful minister, and fellow-servant in the Lord: one fit therefore for the service intimated. When Paul says to Titus, Be diligent to come to me to Nicopolis, for I have determined there to winter, it is plain that the epistle was not written from Nicopolis, as the postcript would have it, for then he would have said, I determined here, not there, to winter.

2. The other personal charge to Titus is that he would bring two of his friends on their journey diligently, and see them furnished, so that nothing should be wanting to them. This was to be done, not as a piece of common civility only, but of Christian piety, out of respect both to them and the work they were sent about, which probably was to preach the gospel, or to be in some way serviceable to the churches. Zenas is styled the lawyer, whether in reference to the Roman or the Mosaic law, as having some time been his profession, is doubtful. Apollos was an eminent and faithful minister. Accompanying such persons part of their way, and accommodating them for their work and journeys, was a pious and needful service; and to further this, and lay in for it, what the apostle had before exhorted Titus to teach (Tit 3:8) he repeats here: Let ours also learn to maintain good works for necessary uses, that they be not unfruitful, Tit 3:14. Let Christians, those who have believed in God, learn to maintain good works, especially such as these, supporting ministers in their work of preaching and spreading the gospel, hereby becoming fellow-helpers to the truth, 3Jo 1:5-8. That they be not unfruitful. Christianity is not a fruitless profession; the professors of it must be filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God. It is not enough that they be harmless, but they must be profitable, doing good, as well as eschewing evil. - " Let ours set up and maintain some honest labour and employment, to provide for themselves and their families, that they be not unprofitable burdens on the earth;"so some understand it. Let them not think that Christianity gives them a writ of ease; no, it lays an obligation upon them to seek some honest work and calling, and therein to abide with God. This is of good report, will credit religion and be good to mankind; they will not be unprofitable members of the body, not burdensome and chargeable to others, but enabled to be helpful to those in want. To maintain good works for necessary uses; not living like drones on the labours of others, but themselves fruitful to the common benefit.

IV. The apostle concludes with salutations and benedictions, Tit 3:5. Though perhaps not personally known (some of them at least), yet all by Paul testify their love and good wishes to Titus, owning him thereby in his work, and stimulating him to go on therein. Great comfort and encouragement it is to have the heart and prayers of other Christians with and for us. Greet those that love us in the faith, or for the faith, who are our loving fellow-christians. Holiness, or the image of God in any, is the great endearing thing that gives strength to all other bonds, and is itself the best. Grace be with you all. Amen. This is the closing benediction, not to Titus alone, but to all the faithful with him, which shows that though the epistle bears the single name of Titus in the inscription, yet it was for the use of the churches there, and they were in the eye, and upon the heart, of the apostle, in the writing of it. " Grace be with you all, the love and favour of God, with the fruits and effects thereof, according to need, spiritual ones especially, and the increase and feeling of them more and more in your souls."This is the apostle's wish and prayer, showing his affection to them, his desire of their good, and a means of obtaining for them, and bringing down upon them, the thing requested. Observe, Grace is the chief thing to be wished and begged for, with respect to ourselves or others; it is, summarily, all good. Amen shuts up the prayer, expressing desire and hope, that so it may, and so it shall be.

Barclay: Tit 3:8-11

This passage stresses the need for Christian action and the danger of a certain kind of discussion.

The word we have translated to practise fine deeds is proistasthai (4291), which literally means to stand in front of and was the word used for a shopkeeper standing in front of his shop crying his wares. The phrase may mean either of two things. It might be a command to Christians to engage only in respectable and useful trades. There were certain professions which the early Church insisted that a man should quit before he was allowed even to ask for membership. More probably the phrase has the wider meaning that a Christian must practise good deeds which are helpful to men.

The second part of the passage warns against useless discussions. The Greek philosophers spent their time on their fine-spun problems. The Jewish Rabbis spent their time building up imaginary genealogies for the characters of the Old Testament. The Jewish scribes spent endless hours discussing what could and could not be done on the Sabbath, and what was and was not unclean. It has been said that there is a danger that a man may think himself religious because he discusses religious questions. It is much easier to discuss theological questions than to be kind and considerate and helpful at home, or efficient and diligent and honest at work. There is no virtue in sitting discussing deep theological questions when the simple tasks of the Christian life are waiting to be done. Such discussion can be nothing other than an evasion of Christian duties.

Paul was certain that the real task of the Christian lay in Christian action. That is not to say that there is no place for Christian discussion; but the discussion which does not end in action is very largely wasted time.

It is Paul's advice that the contentious and opinionative man should be avoided. The King James Version calls him the heretic. The Greek is hairetikos (141). The verb hairein means "to choose"; and hairesis (139) means "a party, or a school or a sect." Originally the word carries no bad meaning. This creeps in when a man erects his private opinion against all the teaching, the agreement and the tradition of the Church. A heretic is simply a man who has decided that he is right and everybody else is wrong. Paul's warning is against the man who has made his own ideas the test of all truth. A man should always be very careful of any opinion which separates him from the fellowship of his fellow believers. True faith does not divide men; it unites them.

Constable: Tit 1:5--3:12

II. INSTRUCTIONS FOR SETTING THE CHURCH IN ORDER 1:5--3:11

As in 1 Timothy, Paul plunged into the business of his letter immediately since he was writing a trusted colleague. This partially explains the absence of a thanksgiving section in these two epistles. The serious threat of false teaching may be another reason. By contrast, 2 Timothy is more personal, and it contains a thanksgiving.

Constable: Tit 3:1-11

2. The behavior of all in the church 3:1-11

Paul broadened the focus of his instructions to clarify the responsibilities of all Christians in view of God's grace.

Constable: Tit 3:9-11

Titus' responsibility 3:9-11

3:9 On the other hand Titus should shun what was worthless and unprofitable. In view of the context Paul especially meant those things the false teachers were promoting (1:14; 1 Tim. 1:3-7; 6:4; 2 Tim. 2:23). Examples of these kinds of controversies that the Jewish commentaries have preserved are the following. Should a Jew eat an egg laid on a festival day? What sort of wick and oil should a Jew use for candles he burns on the Sabbath? The genealogies in view were speculations about the origins and descendants of persons, which some thought had spiritual significance.⁷⁵

"I have learned that professed Christians who like to argue about the Bible are usually covering up some sin in their lives, are very insecure, and are usually unhappy at work or at home."⁷⁶

3:10-11 If a false teacher who engendered faction rather than unity by his teaching refused to change his ways after one or two warnings, Titus should have nothing more to do with him (cf. Matt. 18:15-17).⁷⁷ The reason for this rejection is that the false teacher is not straight in his thinking, he is sinning, and he is self-condemned. If such a person refuses to judge himself, God will judge him (1 Cor. 11:31-32). I believe all the leaders of God's people should follow this instruction. Paul evidently did not intend it only for Titus. Church leaders should give ministry by such a false teacher no platform in the church.

"The significance of refuting false teaching in this letter is indicated by Paul's direct attack on factious men at the beginning of the letter (1:10ff.) and now at its conclusion (3:9-11). His outstanding theological statements (1:1-4; 2:11-15; 3:3-7) provide the sound doctrine' that motivates believers to good works' and makes the gospel attractive' to a lost world. In contrast, the false teachers with their erroneous teaching motivate their followers to works that in essence deny' a true knowledge of God (1:16) and destroy the doctrinal unity of the church."⁷⁸

College: Tit 3:1-15

TITUS 3

IV. STANDARDS FOR CHRISTIAN BEHAVIOR (3:1-11)

A. RESPECT FOR GOVERNMENT AUTHORITIES (3:1)

¹ Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, ² to slander no one, to be peaceable and considerate, and to show true humility toward all men.

Paul now returns to the "good" works of 2:14 to emphasize the need for these deeds for the sake of the outsider (vv. 1-8). He then contrasts the Christian life and its works with that of the false teachers (vv. 9-11).

3:1 Remind the people

Paul's instruction for Titus to "remind" (literally "keep on reminding") the people is a natural transition from his instructions to "teach, encourage, and rebuke" in 2:15. The material Titus is to present is not new to his audience; he is to point out the implications of the gospel.

to be subject to rulers and authorities, to be obedient,

The people are "to be subject" (cf. 2:5, 9) "to rulers and authorities" and "to be obedient" (peiqarcei'n , peitharchein , literally "to be persuaded by" or "to listen to the advice of"). Although "rulers and authorities" may be used of angelic powers (Eph 3:10; 6:2; Col 1:16), here the phrase refers to secular governmental officials (cf. Luke 12:11). Paul expressed a similar concern for civic authorities in 1 Tim 2:2. Paul never addresses the issue of how the Christian should respond to officials who are hostile to and attempt to suppress the Christian faith. He is likely reflecting on a time when the government was relatively tolerant of Christianity (cf. Rom 13:1-8). Christians are called "to obey," or better perhaps "to heed" the laws of the land as long as those laws do not contradict the laws of God.

to be ready to do whatever is good,

Christians are "to be ready to do whatever is good" (literally "to be prepared for every good work"; cf. 2 Tim 2:21; 3:17). While some see this obligation as directed toward civic duty, i.e., good citizenship, others would see the instruction as more general in nature. Perhaps it is best to follow the lead of Knight and say that "the immediate context is with the government but the statement is not meant to be confined to that." The obligation does provide the perfect transition to v. 2 and obligations "toward all men."

B. RESPECT FOR ALL (3:2)

3:2 to slander no one, to be peaceable and considerate,

Christians are "to slander no one" (cf. 1 Tim 6:5), a stark contrast with the false teachers who are involved in "foolish controversies" and "arguments" (v. 9). They are to be "peaceable" (ajmavcou" , amachous , better "uncontentious"; see discussion at 1 Tim 3:3) and "considerate" (or perhaps "conciliatory"), in contrast to the quarrels about the law (mavca" nomikav" , machas nomikas ) of the opponents to the gospel.

and to show true humility toward all men.

The final phrase may well be seen as the "key" to the Christian lifestyle in a pagan world. "Humility" (prau?th" , praütçs ; cf. 1 Tim 6:11; 2 Tim 2:25), often rendered "meekness," "may best be understood by contrast to its opposites, roughness, bad temper, sudden anger, brusqueness." In the original the word "humility" is qualified by the word "all" producing the "true humility" of the NIV. This humility is to be shown "toward all men," i.e., toward the world in general, toward Christians and non-Christians, toward enemies and friends.

C. THE THEOLOGICAL BASIS FOR LIVING

WITH NON-CHRISTIANS (3:3-8)

³ At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. ⁴ But when the kindness and love of God our Savior appeared, ⁵ he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, ⁶ whom he poured out on us generously through Jesus Christ our Savior, ⁷ so that, having been justified by his grace, we might become heirs having the hope of eternal life. ⁸ This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone.

Paul now gives the theological basis for his earlier call for Christian living. The motivation for this life will be the believers' conversion experience.

3:3 At one time we too

The NIV does not translate the Greek word (gavr , gar ) "for" which provides the link to the previous section. The "we too" of v. 3 in no way indicates that the non-Christian lifestyle described there was characteristic of his Jewish background. Fee asserts, "One should note that whenever Paul is moved to speak about the gospel he takes up the personal self-identification of 'we too' (cf. 2:11-14; 2 Tim 1:9-10; Gal 1:4; etc.)." The "we too were" may well be intended to imply that the outsiders still are bearing the sinful qualities that follow (i.e., "we too were . . . just as they now do").

were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another.

The pre-Christian life was "foolish" ("without spiritual understanding"), "disobedient" (cf. 1:16), "deceived" (or "led astray"; cf. 1 Tim 4:1-2; 2 Tim 3:13), and "enslaved by all kinds of passions and pleasures" (cf. Paul's description of the bondage of sin in Rom 6:6-7). The pre-Christian life was characterized by "malice" (or "badness") and "envy" (cf. 1 Tim 6:4). They were "being hated" (or "detestable") and "hating one another."

3:4 But when the kindness and love of God our Savior appeared,

In v. 4 Paul begins the contrast between the pre-regenerate life and the life of the Christian by rehearsing what God had done in Jesus. "Appeared" here refers to the incarnation of Christ (see discussion on 2:11). The incarnation demonstrates "the kindness" (in the list of the "fruit of the Spirit," Gal 5:22) and "love" (filanqrwpiva , philanthrôpia , literally "love for mankind," cf. the English word "philanthropy") "of God." See the discussion of "God our Savior" at 1:3.

3:5 he saved us, not because of righteous things we had done, but because of his mercy.

God had, in the appearance of his "kindness" and "love," saved us. Paul paints the picture of that salvation much as he would in any of his letters. First Christians are saved "not because of righteous things [they] had done" (cf. Rom 4:4-5; Eph 2:8-9; Phil 3:9; 2 Tim 1:9). Salvation is rather "because of his mercy" (1 Tim 1:12-16). Paul generally talks of God's "grace" rather than his "mercy" as the cause of salvation, but the idea is really the same (cf. "his grace" in v. 7).

He saved us through the washing of rebirth and renewal by the Holy Spirit,

This salvation is then accomplished "through the washing of rebirth and renewal by the Holy Spirit." There has been considerable discussion in scholarly circles of this last phrase due to some grammatical ambiguities. If the word "through" (diav , dia ) had been repeated with the second phrase, "renewal by the Holy Spirit," interpretation would have been relatively easy. Paul would then have been referring to two events: a "washing of rebirth" and a "renewal of the Holy Spirit."

Since, however, the word "through" does not appear before renewal of the Holy Spirit, two options exist. (1) Paul may be saying that God has saved us "through the washing," which is characterized by "rebirth and renewal," a washing which is accomplished "by the Holy Spirit." (2) Or, Paul may be understood as saying that God has saved us through an event that can be described both as "the washing characterized by rebirth" and as "renewal" either "characterized by or given by the Holy Spirit." The second option does have a sense of balance in its favor - two genitive words or phrases understood together before "and" (washing; rebirth) and two after (renewal; the Holy Spirit). The first option has much to be said in its favor. "Rebirth" is clearly dependent upon "washing." Considerable debate has occurred over whether "washing" (loutrovn , loutron ) should be seen as a reference to baptism or merely a metaphor for the cleansing of the Holy Spirit. If "washing" is seen as a clear reference to baptism, then it is relatively easy to argue that "rebirth" and "renewal" are accomplished at that point. If, however, "washing" is taken as initial cleansing from sin and "renewal" as sanctification which can be deemed progressive, then the second option above is more reasonable. Since "washing," even understood metaphorically, would have been seen by Paul as connected to baptism, it seems reasonable to assume that Paul had baptism in mind.

Since the word "rebirth" (paliggenesiva , palingenesia and not ajnagevnnhsi" , anagennçsis ) really does not convey the idea of birth, but rather of a "new genesis," Knight has suggested that the phrase should be translated "the washing of a new beginning" or "the washing of conversion." The word "renewal" (ajnakaivnwsi" , anakainôsis ) need not be seen as a process; it rather indicates "a making new." "Rebirth" and "renewal" are thus "nearly synonymous metaphors." However one understands "washing, rebirth, and renewal," emphasis clearly falls on the Holy Spirit as the source of the new life God has made available to believers.

3:6 whom he poured out on us generously through Jesus Christ our Savior,

In this verse Paul continues his discussion of the role of the Holy Spirit in the conversion and life of the believer. God has "poured the Holy Spirit out on us generously" (plousivw" , plousiôs , literally, "richly" or "abundantly") "through Jesus Christ our Savior." It is significant that the Holy Spirit is given by God "through Jesus." Paul's description of Jesus as Savior after using the term of God earlier in the chapter (v. 4) follows the alternating pattern of describing God and Jesus as Savior already noted in Titus (see discussion on 2:13).

3:7 so that, having been justified by his grace,

At this juncture Paul describes salvation using his common forensic or legal metaphor of justification: "having been justified by his grace." Christians have received a not-guilty verdict on the basis of God's "grace" and not on the basis of their own works, a theme common to Paul (Rom 3:24; 5:1, 9; 1 Cor 6:11; Gal 2:16-17; 3:24).

we might become heirs having the hope of eternal life.

The Spirit's work in the Christian's life has an eschatological or future, end-time effect: "that . . . we might become heirs" (cf. Gal 4:7; Rom 8:17) "having the hope" (see Titus 1:2; 1 Tim 4:10) "of eternal life" (see the discussion at 1 Tim 1:6; 6:12; Titus 1:2).

3:8 This is a trustworthy saying.

Here Paul proclaims the section above, likely 3:4-7, as another of the "faithful" or "trustworthy" sayings of the Pastoral Epistles (cf. 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11). Paul's statement that the saving work of God in Jesus is accomplished by grace is reliable, and the Christians on Crete must live accordingly.

And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good.

The "these things" which Titus is "to stress" (also used by Paul of the false teachers in 1 Tim 1:7 where the NIV renders the verb "confidently affirm") is used at least in reference to vv. 4-7 and perhaps in reference to all of the good works Paul has called the Christians on Crete to do, i.e., the whole of the Christian lifestyle as prescribed in this letter. Paul's goal for Titus' preaching is "that those who have trusted in God may be careful to devote themselves to doing what is good" (literally "good works," the very purpose of God's redemptive act, 2:7, 14; 3:1).

These things are excellent and profitable for everyone.

Again one must decide to what "these things" refers. Although it is possible to see Paul as referring to the kindness of God and the gift of the Holy Spirit, it is more reasonable to see a reference to "doing what is good" in the previous sentence, i.e., "good deeds," a theme which runs throughout. Such deeds are intrinsically "excellent" (literally "good"), and they are "profitable" (or "beneficial") "for everyone" (literally "for human beings"). The Christian life lived in a pagan world has a positive effect on non-believers.

D. FINAL WARNINGS CONCERNING

FALSE TEACHERS AND THE DIVISIVE (3:9-11)

⁹ But avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless. ¹⁰ Warn a divisive person once, and then warn him a second time. After that, have nothing to do with him. ¹¹ You may be sure that such a man is warped and sinful; he is self-condemned.

Paul now turns in vv. 9-11 to warn Titus and the church on Crete of the corrupting influence of false teachers whose deeds are not "excellent and profitable" (v. 8) but rather are "unprofitable and useless" (v. 9).

3:9 But avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless.

Although the imperative "avoid" is second person singular addressing Titus, Paul's instructions are intended for all the Christians on Crete. He begins by spelling out four of the "unprofitable and useless" deeds of the false teachers from which Christians must steer clear: "foolish" (cf. 2 Tim 2:23) "controversies" (cf. 1 Tim 6:4; 2 Tim 2:23); "genealogies" (see the discussion of this term in 1 Tim 1:4); "arguments" (literally "strifes"; see discussion 1 Tim 6:4); and "quarrels about the law" (cf. 2 Tim 2:23; see also the discussion of "not quarrelsome" in v. 2 and 1 Tim 3:3; of "word battles" in 1 Tim 6:4; 2 Tim 2:14). The mention of "the law" here, of "the circumcision group" in 1:10, and of "Jewish myths" and "commands" in 1:14 help to establish the makeup of the false teachers as Hellenistic Jewish Christians.

3:10 Warn a divisive person once, and then warn him a second time. After that, have nothing to do with him.

After outlining the deeds of the false teachers that Titus, along with the other Christians on Crete, were to "avoid," Paul instructs Titus how he is to respond to the teachers themselves. Paul describes them as "divisive" (aiJretikovn , hairetikon , thus the KJV translation "heretic"). Paul's use of this adjective does not indicate the nature of their teaching but rather their behavior (cf. 1 Cor 11:19; Gal 5:20 where the noun is used). He is concerned about the destructive nature of their teaching and their behavior (cf. 1:1). Titus is to "warn" (or "admonish") "a divisive person once" with the hope of redeeming them (the normal reason for correcting or taking disciplinary action in Paul; cf. 1 Tim 1:20; 2 Tim 2:25-26; 2 Cor 2:5-1; 2 Thess 3:14-15). The "divisive" are then given a second chance to repent. If that attempt is to no avail, Titus and the church are to "have nothing to do with him" (literally "reject"; see 1 Tim 5:11 where the same verb is used but rendered "do not put them on such a list" by the NIV). The phrase "have nothing to do with him" represents a single Greek word (paraitou' , paraitou ). It is used in the same sense in Hebrews 12:25.

3:11 You may be sure that such a man is warped and sinful; he is self-condemned.

Paul wants Titus to realize that, without a doubt, divisive people are "warped" (a perfect tense verb in Greek, meaning "has gotten off track and remains so") "and sinful" (a present tense verb in Greek, probably intended by Paul to indicate "keeps on sinning"). Such a person is "self-condemned," i.e., his continued sinful behavior and rejection of correction indicate that he has put himself on the outside. Such a one is without excuse and is, therefore, to be rejected by Titus and the church.

V. PERSONAL DIRECTIONS AND

CLOSING SALUTATIONS (3:12-15)

¹² As soon as I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, because I have decided to winter there. ¹³ Do everything you can to help Zenas the lawyer and Apollos on their way and see that they have everything they need. ¹⁴ Our people must learn to devote themselves to doing what is good, in order that they may provide for daily necessities and not live unproductive lives.

¹⁵ Everyone with me sends you greetings. Greet those who love us in the faith.

Grace be with you all.

Paul follows his normal custom of giving some final personal instructions and greetings at the end of his epistles. As Fee has noted, while both 1 Timothy and Titus are "all business," in Titus he takes time for the personal, something missing from the closing of 1 Timothy even though 1 Timothy has more frequent personal exhortations. This may indicate that the situation at Crete is less urgent and that Paul's goal is preventing fires rather than putting them out.

3:12 As soon as I send Artemas or Tychicus to you,

Despite all his instructions to Titus about dealing with the Christians on Crete, Paul apparently intends for Titus to be replaced by either Artemas or Tychicus soon after he receives this letter which is likely carried by Zenas and Apollos (v. 13). As he writes this letter, Paul is uncertain who will replace Titus. Artemas appears nowhere else in Scripture. Tychicus travelled with Paul in Acts 20:4 and is mentioned in two of the prison epistles as one who will deliver the letter and bring news (Col 4:7; Eph 6:21). From 2 Tim 4:12 it is clear that Tychicus was sent by Paul to Ephesus and in 2 Tim 4:10 that Titus went to Dalmatia up the coast from Nicopolis. From this data one would assume that Artemas likely served as Titus' replacement.

do your best to come to me at Nicopolis, because I have decided to winter there.

Paul's desire was that Titus make every effort to join him at Nicopolis, where he had "decided to winter." It is impossible to know with any certainty where Paul was as he wrote Titus, but it is clear that he was not yet in Nicopolis. There are several ancient cities which bear the name "Nicopolis" ("victory city"). The most likely location is the one which served as the capital of Epirus. It would suit the mention of Titus being in Dalmatia in 2 Tim 4:10. The city was about 200 miles northwest of Athens. Spending the winter on land was the reasonable thing to do since travel by sea in winter was difficult if not impossible (see Paul's own travel pushing the fall envelope, Acts 27:12; 28:11).

3:13 Do everything you can to help Zenas the lawyer and Apollos on their way and see that they have everything they need.

Apparently Zenas and Apollos have been with Paul and will be traveling through Crete. They are apparently carrying the letter (cf. v. 14). Titus is to help them and see that their needs are met, a normal way to deal with traveling missionaries (cf. Acts 15:3; 21:5; Rom 15:24; 1 Cor 16:6, 11; 2 Cor 1:16; 3 John 6). Paul describes Zenas as "the lawyer" indicating that he serves as a Roman jurist. Apollos is undoubtedly the famous Alexandrian preacher (Acts 18:24-19:1; 1 Cor 1:12; 3:4-22; 16:12).

3:14 Our people must learn to devote themselves to doing what is good, in order that they may provide for daily necessities and not live unproductive lives.

Paul instructs Titus that "our people too [a word not translated in the NIV] must learn to devote themselves to doing what is good." The untranslated "too" (kaiΙ , kai ) indicates that the people of the church must be devoted "to doing what is good" (again literally "good works") as Paul has instructed Titus to do with regard to Zenas and Apollos. Paul gives two reasons for these good works: to "provide for daily necessities," i.e., the pressing needs; and to "live lives" that are not "unproductive" (literally "unfruitful").

3:15 Everyone with me sends you greetings. Greet those who love us in the faith.

Grace be with you all.

The letter ends with the normal greetings: first from "everyone with" Paul to Titus, and then from Paul to "those who love" him and his fellow workers "in the faith." Fee suggests that Paul's use of "those who love us in the faith" may be "an indirect reference to the fact that some in Crete have proven themselves disloyal to Paul and his gospel." Paul closes with the normal farewell: "Grace be with you all" (cf. 1 Tim 6:21), a clear indication that Paul intended for the letter to be read by the church on Crete as well as by Titus.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Tit 3:10

TITUS 3:10 —Should the wayward be instructed or expelled from the church?

PROBLEM: This verse says we should “reject” them, and in 1 Corinthians 5 the adulterous member was excommunicated (v. 5 ). But in 2 Timothy 2:25 leaders are exhorted, “in humility correcting those who are in opposition, if God perhaps will grant them repentance.”

SOLUTION: The severity of the action of the church will depend on the seriousness of the sin of the member being disciplined. Those who are living in immorality should, after being exhorted to change, be excommunicated, since their sin has a leavenous or contagious effect on others ( 1 Cor. 5:5-7 ). Even so, if they repent, they should be reinstated in the church (cf. 2 Cor. 2:6-7 ), since the primary purpose of discipline is not to reject, but to reform.

The main difference in the severity of the discipline was in thepenitence of the person being disciplined. If the person repented, he was to be reinstated ( 2 Cor. 2:6- 7 ). If not, then “after the first and second admonition” ( Titus 3:10 ) he was to be rejected.   

Evidence: Tit 3:10

It is wise to avoid those brethren who only want to argue about doctrine. Rather, put your energy into reaching the lost.

Introduction / Outline

Robertson: Titus (Book Introduction)

The Epistle to Titus

Probably 66 or 67 Apparently From Nicopolis

JFB: Titus (Book Introduction)

GENUINENESS.--CLEMENT OF ROME quotes it [Epistle to the Corinthians, 2]; IRENÆUS [Against Heresies, 3.3.4] refers to it as Paul's; THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes it as Scripture. Compare CLEMENT OF ALEXANDRIA [Miscellanies, 1, p. 299]; TERTULLIAN [The Prescription against Heretics, 6].

TIME AND PLACE OF WRITING.--This Epistle seems to have been written from Corinth [BIRKS], subsequently to his first imprisonment, when Paul was on his way to Nicopolis (Tit 3:12) in Epirus, where he purposed passing the winter, shortly before his martyrdom, A.D. 67. BIRKS thinks, from the similarity of the Epistle to Titus and First Timothy, that both were written from the same place, Corinth, and at dates not widely apart; First Timothy shortly after coming to Corinth, before he had planned a journey to Epirus, the Epistle to Titus afterwards. The journey to Crete and Ephesus for the bearers of his letters would be easy from Corinth, and he could himself thence easily pass into Epirus. He had shortly before visited Crete, wherein a Church existed (though without due organization), the first foundation of which he may have partly laid at his former visit (Act 27:7, &c.), when on his way to his first imprisonment at Rome. That he returned to the East after his first imprisonment appears most probable from Phi 2:24; Phm 1:22. However, there may have been seeds of Christianity sown in Crete, even before his first visit, by the Cretans who heard Peter's preaching on Pentecost (Act 2:11).

OCCASION OF WRITING.--Corrupt elements soon showed themselves in the Cretan Church, similar to those noticed in the Epistles to Timothy, as existing in the Ephesian Church, Judaism, false pretensions to science, and practical ungodliness. Paul, on his late visit, had left Titus in Crete to establish Church government, and ordain presbyters (deacons are not mentioned). Titus had been several times employed by Paul on a mission to the Corinthian Churches, and had probably thence visited Crete, which was within easy reach of Corinth. Hence the suitableness of his selection by the apostle for the superintendence of the Cretan Church. Paul now follows up with instructions by letter those he had already given to Titus in person on the qualifications of elders, and the graces becoming the old, the young, and females, and warns him against the unprofitable speculations so rife in Crete. The national character of the Cretans was low in the extreme, as EPIMENIDES, quoted in Tit 1:12, paints it. LIVY [History, 44.45], stigmatizes their avarice; POLYBIUS [Histories, 6.46.9], their ferocity and fraud; and [Histories, 6.47.5], their mendacity, so much so, that "to Cretanize" is another name for to lie: they were included in the proverbial three infamous initials "K" or "C," "Cappadocia, Crete, Cilicia."

NOTICES OF TITUS.--It is strange that he is never mentioned by this name in Acts, and there seems none of those mentioned in that book who exactly answers to him. He was a Greek, and therefore a Gentile (Gal 2:1, Gal 2:3), and converted by Paul (Tit 1:4). He accompanied the apostle on the deputation sent from the Church of Antioch to Jerusalem, to consult the apostles respecting the circumcision of Gentile converts (Act 15:2); and, agreeably to the decree of the council there, was not circumcised. He was in company with Paul at Ephesus, whence he was sent to Corinth to commence the collection for the Jerusalem saints, and to ascertain the effect of the First Epistle on the Corinthians (2Co 7:6-9; 2Co 8:6; 2Co 12:18), and there showed an unmercenary spirit. He next proceeded to Macedon, where he joined Paul, who had been already eagerly expecting him at Troas (2Co 2:12-13, "Titus my brother," 2Co 7:6). He was then employed by the apostle in preparing the collection for the poor saints in Judea, and became the bearer of the Second Epistle to the Corinthians (2Co 8:16-17, 2Co 8:23). Paul in it calls him "my partner and fellow helper concerning you." His being located in Crete (Tit 1:5) was subsequent to Paul's first imprisonment, and shortly before the second, about A.D. 67, ten years subsequent to the last notice of him in Second Corinthians (2Co 12:18), A.D. 57. He probably met Paul, as the apostle desired, at Nicopolis; for his subsequent journey into Dalmatia, thence (or else from Rome, whither he may have accompanied Paul) would be more likely, than from the distant Crete (2Ti 4:10, written subsequently to the Epistle to Titus). In the unsettled state of things then, Titus' episcopal commission in Crete was to be but temporary, Paul requiring the presence of Titus with himself, whenever Artemas or Tychicus should arrive in Crete and set him free from his duties there.

Tradition represents him to have died peaceably in Crete, as archbishop of Gortyna, at an advanced age.

JFB: Titus (Outline)

• ADDRESS: FOR WHAT END TITUS WAS LEFT IN CRETE. QUALIFICATIONS FOR ELDERS: GAINSAYERS IN CRETE NEEDING REPROOF. (Tit. 1:1-16)
• DIRECTIONS TO TITUS: HOW TO EXHORT VARIOUS CLASSES OF BELIEVERS: THE GRACE OF GOD IN CHRIST OUR GRAND INCENTIVE TO LIVE GODLY. (Tit 2:1-15)
• WHAT TITUS IS TO TEACH CONCERNING CHRISTIANS' BEHAVIOR TOWARDS THE WORLD: HOW HE IS TO TREAT HERETICS: WHEN AND WHERE HE IS TO MEET PAUL. SALUTATION. CONCLUSION. (Tit 3:1-15)

TSK: Titus 3 (Chapter Introduction)

Overview

Tit 3:1, Titus is yet further directed by Paul, both concerning the things that he should teach and not teach; Tit 3:10, He is to reject obstinate heretics; Tit 3:12, He appoints him time and place wherein he should come unto him.

Poole: Titus 3 (Chapter Introduction)

CHAPTER 3

MHCC: Titus (Book Introduction)

This epistle chiefly contains directions to Titus concerning the elders of the Church, and the manner in which he should give instruction; and the latter part tells him to urge obedience to magistrates, to enforce good works, avoid foolish questions, and shun heresies. The instructions the apostle gave are all plain and simple. The Christian religion was not formed to answer worldly or selfish views, but it is the wisdom of God and the power of God.

MHCC: Titus 3 (Chapter Introduction)

(Tit 3:1-7) Obedience to magistrates, and becoming behaviour towards all, are enforced from what believers were before conversion, and what they are made, through Christ.

(Tit 3:8-11) Good works to be done, and useless disputes avoided.

(Tit 3:12-15) Directions and exhortations.

Matthew Henry: Titus (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to Titus

This Epistle of Paul to Titus is much of the same nature with those to Timothy; both were converts of Paul, and his companions in labours and sufferings; both were in the office of evangelists, whose work was to water the churches planted by the apostles, and to set in order the things that were wanting in them: they were vice-apostles, as it were, working the work of the Lord, as they did, and mostly under their direction, though not despotic and arbitrary, but with the concurring exercise of their own prudence and judgment, 1Co 16:10, 1Co 16:12. We read much of this Titus, his titles, character, and active usefulness, in many places - he was a Greek, Gal 2:3. Paul called him his son (Tit 1:4), his brother (2Co 2:13), his partner and fellow-helper (2Co 8:23), one that walked in the same spirit and in the same steps with himself. He went up with the apostles to the church at Jerusalem (Gal 2:1), was much conversant at Corinth, for which church he had an earnest care, 2Co 8:16. Paul's second epistle to them, and probably his first also, was sent by his hand, 2Co 8:16-18, 2Co 8:23; 2Co 9:2-4; 2Co 12:18. He was with the apostle at Rome, and thence went into Dalmatia (2Ti 4:10), after which no more occurs of him in the scriptures. So that by them he appears not to have been a fixed bishop; if such he were, and in those times, the church of Corinth, where he most laboured, had the best title to him. In Crete (now called Candia, formerly Hecatompolis, from the hundred cities that were in it), a large island at the mouth of the Aegean Sea, the gospel had got some footing; and here were Paul and Titus in one of their travels, cultivating this plantation; but the apostle of the Gentiles, having on him the care of all the churches, could not himself tarry long at this place. He therefore left Titus some time there, to carry on the work which had been begun, wherein, probably, meeting with more difficulty than ordinary, Paul wrote this epistle to him; and yet perhaps not so much for his own sake as for the people's, that the endeavours of Titus, strengthened with apostolic advice and authority, might be more significant and effectual among them. He was to see all the cities furnished with good pastors, to reject and keep out the unmeet and unworthy, to teach sound doctrine, and instruct all sorts in their duties, to set forth the free grace of God in man's salvation by Christ, and withal to show the necessity of maintaining good works by those who have believed in God and hope for eternal life from him.

Matthew Henry: Titus 3 (Chapter Introduction)

Of duties which concern Christians more in common, and the reasons of them (Tit 3:1-8). What Titus in teaching should avoid, and how he should deal with a heretic, with some other directions (Tit 3:9-14), and salutations in the close (Tit 3:15).

Barclay: Titus (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Titus

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Titus 3 (Chapter Introduction)

The Christian Citizen (Tit_3:1-2)

The Double Dynamic (Tit_3:3-7)

Cause And Effect (Tit_3:3-7 Continued)

The Necessity Of Action And The Danger Of Discussion (Tit_3:8-11)

Final Greetings (Tit_3:12-15)

Constable: Titus (Book Introduction)

Introduction

Historical background

Paul may have visited Crete more than once. It seems unlikely that he would have had time to plant a church in Crete on his way to Rome as a prisoner (Acts 27:7-13, 21). One may have already been in existence then (cf. Acts 2:11). Perhaps Paul returned to Crete following his release from his first Roman imprisonment. In any case, he had been there and had instructed Titus to remain there when he departed (Titus 1:5).

Evidently Paul wrote Titus after he wrote 1 Timothy. Titus 3:12 seems to indicate that his plans were more settled than when he wrote 1 Timothy 3:14.¹

Titus was a Greek Gentile (Gal. 2:3). He had probably become a Christian under the influence of Paul and had become one of the apostle's protégés (Titus 1:4). Titus had been with Paul since the apostle's early ministry. He accompanied Paul and Barnabas on their mission of mercy to the Jerusalem church when Paul was laboring in Antioch of Syria, Titus' home. This happened before Paul's first missionary journey (Gal. 2:1; Acts 11:27-30). Titus was also Paul's special representative to the Corinthian church during Paul's third missionary journey. He carried the "severe letter" from Ephesus (2 Cor. 12:18; cf. 2 Cor. 2:3-4; 7:8-12) and returning to Ephesus through Macedonia met Paul in Macedonia (2 Cor. 7:6-16). He was, in addition, the leader of the group of men Paul sent to the churches in Macedonia and Achaia to pick up the collection for the poor saints in Jerusalem (2 Cor. 8:6, 16, 23).

"Tradition has it that Titus, having become first bishop of Crete, died there in advanced years. His successor, Andreas Cretensis, eulogized him in the following terms: The first foundation-stone of the Cretan church; the pillar of the truth; the stay of the faith; the never silent trumpet of the evangelical message; the exalted echo of Paul's own voice'."²

Paul left Titus in Crete to set the church there in order (Titus 1:5).³ However, he planned to send Artemas or Tychicus to relieve Titus so Titus could join Paul in Nicapolis for the winter (3:12). There were several towns with the name "Nicapolis" in Paul's arena of ministry. This one was probably the one in Illyricum (parts of modern Yugoslavia, Bosnia-Herzegovina, and northern Albania) that lay east of northern Italy across the Adriatic Sea. When Paul wrote 2 Timothy, Titus was with him (2 Tim. 4:10, Dalmatia being another name for Illyricum). Perhaps Paul also wrote this letter from Nicapolis or maybe from Macedonia (1 Tim. 1:3) or some other place. A date between 62 and 66 A.D. seems a safe estimate for the time of its composition. Zenas and Apollos may have delivered this letter to Titus on Crete (Titus 3:13).

The churches on the island of Crete were unorganized, though there appear to have been Christians in many of its cities (1:5). Titus' task of setting the churches in order included dealing with false teachers (1:10-11). The Cretans had a reputation for being idle and somewhat corrupt (1:12). These traits apparently characterized some of the faithful as well as the false teachers (3:14). Part of Titus' task consisted of motivating them to change.

"Nowhere else does Paul more forcefully urge the essential connection between evangelical truth and the purest morality than in this brief letter."⁴

"The dominant theme in Titus, therefore, is good works (1:8, 16; 2:7, 14; 3:1, 8, 14), that is, exemplary Christian behavior and that for the sake of outsiders (2:5, 7, 8, 10, 11; 3:1, 8)."⁵

Message⁶

By way of review, in 1 Timothy we saw that the purpose of the local church is to be the supporting pedestal of God's truth. To fulfill this function each church needs proper organization. In Titus, Paul emphasized the importance of church organization. In 2 Timothy he emphasized the importance of church leadership.

It is significant that this letter deals with a church in a very difficult place, Crete (1:12-13a). It is also noteworthy that in this letter Paul revealed that Christians in this difficult place could adorn the doctrine of God (2:9-10). Even those Christians in the most trying of circumstances in that difficult place (i.e., slaves) can adorn the doctrine of God. To show the true spiritual power of the church God selected the most difficult soil. In this way the Holy Spirit teaches us that the church can fulfill its purpose in the most dark, desolate, difficult places on earth. He can do so even through people whose situations in life are the most trying.

The subject of revelation in the epistle is the true church of Jesus Christ. What Paul said about the church is that it must be orderly. We could write, "Let everything be done decently and in order," (1 Cor. 14:40) over this book.

First, Paul revealed the motive of church order, why the church must be orderly. It must be orderly because people must come to the knowledge of the truth that leads to godliness (1:1; 1 Tim. 3:16). Godliness is the end product of the gospel. The mystery of godliness is what the church supports and displays to the world. The business of the church is to correct and convict those who speak against godliness (1:9). It does this by revealing God's truth. Its business is to counteract the influence of evil people (2:12).

The Cretans were liars (1:12). Christians are to live sensibly (2:12). Cretans were evil beasts. Christians are to live righteously. Cretans were lazy gluttons. Christians are to be godly. Negatively Christians do this by denying ungodliness and worldly lusts (2:12).

Second, Paul revealed the method of church order, how the church can be orderly. It is by the oversight of overseers (1:7). An overseer (elder) is by definition one who sees clearly what is going on. An overseer in the church needs to see three things clearly.

He must see God's truth clearly (1:9). He must know the Word of God.

He must also see the conditions in which the people under his care live. An elder who does not know what is going on in the lives of the Christians in his church cannot exercise oversight (1:9).

He must also see clearly the method of oversight God has prescribed. His duties include enunciating the truth (teaching), applying the truth (exhorting), and urging obedience to the truth (reproving; 2:15).

Third, Paul revealed the might of church order, what the church has that enables it to be orderly (2:11-14). The power of an ordered church lies in two "appearings." The first is the appearing of grace at the first advent. The second is the appearing of glory at the second advent. The revelation of the grace of God in the Cross should motivate the church. The revelation of the glory of God when Christ returns for us at the Rapture should also motivate the church. We gain motivation as we look backward and forward at our Lord's two appearings.

The appeal of Paul in this epistle is that the church be true to Jesus Christ. The church as a whole, individual Christians, and the church overseers each have a responsibility to this end.

First, the responsibility of the church as a whole (all Christians in a local church) is to adorn the doctrine (2:10). Paul commanded this of slaves. If they could do it, all others can. "Adorn" is a translation of the Greek word kosmeo from kosmos meaning order and beauty. The verb also occurs in Matthew 25:7 where it reads "trimmed." When we remove the burned off part of a wick, the flame burns brighter. Just so when we trim a life or a church of sin and encumbrances, it bears a brighter witness to Christ. This process of trimming is what it means to adorn the doctrine. To adorn means to set forth attractively, as a musician does who plays a piece of music beautifully. This is a corporate as well as an individual responsibility.

Second, the responsibility of the individual Christian is to maintain good works (3:8). This does not refer just to charity or philanthropy. It refers to doing truly noble and beautiful works from the best of motives (cf. Eph. 2:10).

Third, the duty of the overseer is to affirm the essentials of the faith confidently (3:8). G. Campbell Morgan wrote, "We do not help men and women to adorn the doctrine when we debate our doubts in their presence."⁷ We should preach our convictions, not our questions.

By way of application this epistle teaches several things.

First, the church will be powerful in the world to the extent that it reveals God's truth. Its influence does not lie primarily in its ability to lobby for political change. Its influence lies mainly in its ability to proclaim and demonstrate God's truth to the world.

Second, it teaches that church leaders must be people who are under the rule of God's truth. We should not select them because of their business experience, social influence, or wealth. It is the spiritual life of a man mastered by the truth of God that qualifies him for church leadership.

Third, this epistle teaches that the power of an overseer is that of God's truth, not that of his office. No real power comes because a person fills an office. Real power comes as a result of a person's example and words. A church's elders should be her most spiritually influential men.

Fourth, Titus teaches that the measure of the success of a church's overseers is the extent to which the church members fulfill their function in the world. The measure of success is not the number of people attending services. It is the number and effectiveness of people proclaiming God's truth in the world by their godly lives and verbal witness. How much ministry are the saints carrying on during the week?

The church then must be orderly so that it can fulfill its function, namely to proclaim God's truth in the world. This is a statement of the message of the book.

Constable: Titus (Outline)

Outline

I. Salutation 1:1-4

II. Instructions for setting the church in order 1:5-3:11

A. The appointment of elders 1:5-9

B. The correction of false teachers 1:10-16

C. The conduct of the saints 2:1-3:11

1. The behavior of various groups in the church 2:1-15

2. The behavior of all in the church 3:1-11

III. Conclusion 3:12-15

Constable: Titus

Titus

Bibliography

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A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

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_____. The Pastoral Epistles. Tyndale New Testament Commentaries series. London: Tyndale Press, 1964.

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_____. Titus and Philemon. Moody Colportage Library series. Chicago: Moody Press, 1957.

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Knight, George W., III. The Pastoral Epistles: A Commentary on the Greek Text. New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and Carlisle, England: Paternoster Press, 1992.

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Copyright 2003 by Thomas L. Constable

Haydock: Titus (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TITUS.

INTRODUCTION.

The design of this epistle is much the same as in the two former to Timothy. He had made this his beloved son Titus, chief bishop of Crete; in which island were formerly a hundred cities, on which account it was called Hecatompolis. It is now called Candy. We have a commentary of St. Jerome on this epistle, tom. iv, p. 409. E. B. (Witham) --- Titus was an uncircumcised Gentile: we know not on what occasion he attached himself to St. Paul. It is however certain that he was a great utility to St. Paul in the government of the Church. --- St. Paul having preached the faith in the island of Crete, left his beloved Titus there to finish the work which he had begun. Afterwards the apostle, on a journey to Nicopolis, a city of Macedonia, wrote this epistle to Titus; in which he directs him to ordain bishops and priests for the different cities, shewing him the principal qualities necessary for the bishop, also gives him particular advice for his own conduct to his flock, exhorting him to hold to strictness of discipline, but seasoned with lenity. It was written about thirty-three years after our Lord's ascension. (Challoner)

====================

Gill: Titus (Book Introduction)

INTRODUCTION TO TITUS

Titus, to whom this epistle is inscribed, was a Greek, an uncircumcised Gentile, and so remained; nor did the apostle circumcise him, as he did Timothy, when he became his companion; nor did the apostles at Jerusalem oblige him to be circumcised, when Paul took him with Barnabas along with him thither, Gal 2:1. He was a man of great grace, and large gifts, and very dear to the apostle: he calls him his brother, his partner, and fellow helper, and says he walked in the same spirit, and in the same steps, 2Co 2:13. He was employed by the apostle much, and sent into various parts, on different occasions: he sent him to Corinth, to finish there the collection for the poor saints at Jerusalem, 2Co 8:6 and to Dalmatia, to know the state of the saints there, and to confirm them in the faith, 2Ti 4:10. As he was a Greek, so his name is a Greek name, yet used among the Romans, as Titus Vespasian, and others ^a; and among the Jews, so we read of R. Chijah bar ojyj, "Titas" ^b, and of R. Judah ben Titas ^c: when and where this epistle was written, is not very easy to determine; some think it was written between the first and second time the apostle was in bonds at Rome; and certain it is, that he was not in bonds when he wrote it, for he desires Titus to meet him at Nicopolis, Tit 3:19 from whence some have supposed it to be written, as the subscription shows; but others think it was wrote much earlier, and when the apostle was at Ephesus, towards the close of his three years stay there, before he went into Macedonia; but it seems rather that it was written when he returned from Macedonia into Greece: he left Titus at Crete, and staying in Greece three months, he intended to have sailed to Syria, but was prevented by the Jews lying in wait for him, upon which he steered his course to Macedonia again; and as he was going there, or when there, writes this letter to Titus, to come to him at Nicopolis. The occasion of it was partly the judaizing preachers, and false teachers, that got into that island, and were corrupting the principles of the people; and partly the unbecoming conversation and practices of some professors of religion: and whereas the apostle had left Titus in Crete, to finish what he had begun, and to put the churches in order, and see that they had proper officers, particularly pastors over them, that they might be taken care of, both with respect to doctrine and practice; the design of this epistle is to lay before Titus the several qualifications of a pastor, which might be instruction to him, and to the churches, in the choice and ordination of them; and to stir him up to zeal and diligence in refuting false teachers, and dealing with heretics; and to put him upon exhorting the saints to the discharge of their duty, in every branch of it, from the best principles, by arguments taken from the grace of God, and the doctrines of it. This epistle is supposed to be written about the year 55.

Gill: Titus 3 (Chapter Introduction)

INTRODUCTION TO TITUS 3

In this chapter the apostle exhorts Titus to press various duties incumbent on Christians, with arguments engaging to them; gives him some directions about dealing with heretics, and some instructions about private matters, and particular persons, and closes it with salutations. And first, he charges him to put his hearers in mind of their duty, to be subject to civil magistrates, and readily perform whatever is right and proper for them to do; and to abstain from blaspheming and brawling, and to exercise gentleness and meekness to all men, Tit 3:1. The arguments inducing thereunto are taken partly from their former state and condition, while unregenerate: when they were as ignorant and as wicked as other men, they are exhorted to behave well to; and partly from the consideration of the salvation they were now partakers of, Tit 3:3 which leads on the apostle to give an account of its causes and means: the moving cause of it is the love and mercy of God; the way and means in which it is brought about, are not works of righteousness done by men, but the regenerating and renewing grace of the Spirit, which is plentifully bestowed through Jesus Christ the Saviour, and justification by the free grace of God, by virtue of which men become heirs unto, and have an hope of eternal life, Tit 3:4 which several blessings of grace should be constantly insisted on in the ministry of the word, in order to engage believers carefully to perform good works; and because such doctrines are good in themselves, and profitable to men; whereas questions, genealogies, contentions, and strivings about the law, are foolish, vain, and unprofitable, and to be avoided, Tit 3:8, wherefore an heretical man should be rejected from all Christian conversation and communion, after he has been admonished at least twice, seeing he is off of the foundation, has sinned, and is self-condemned, Tit 3:10. Next the apostle desires Titus to meet him at Nicopolis, where his design was to pass the winter, upon sending two ministering brethren to Crete, who are mentioned by name, Tit 3:12 and that he would accommodate two others, who are also named, with everything convenient for their journey, Tit 3:13 and charges him to exhort the brethren under his care to learn to be diligent and industrious in the performance of good works, which have their necessary uses, and prevent unfruitfulness, Tit 3:13. And the epistle is concluded with salutations, and the apostle's usual benediction, Tit 3:15.

College: Titus (Book Introduction)

INTRODUCTION

PLACE OF ORIGIN AND DATE

At the time of writing Titus, Paul was in or on his way to Nicopolis where he planned to spend the winter (3:12). Titus had been left at Crete to complete the work which he and Paul had begun (1:5). The only other reference to Crete in the New Testament occurs when Paul spent time at the harbor of Fair Havens (Acts 27:8). Because of the brevity of that stay, it is unlikely that Paul engaged in evangelistic work at that time. While it is possible that Paul completed evangelistic work in Crete during some of the gaps in Acts (cf. the details in 2 Cor 11:23-29 which are not narrated in Acts), it seems probable that Titus - like 1 Timothy - occurred after Paul's release from the "house arrest" of Acts 28:30 but before the later arrest assumed by 2 Timothy.

While Robinson argues for a date of A.D. 57 for Titus with Paul writing the work on his way to Jerusalem, thus finding a place for the book within the chronology of Acts, few scholars find this suggestion plausible. Those who hold that Titus is pseudonymous date the book in the second century (see on The Place of Origin and Date of 1 Timothy). Those who hold to Pauline authorship date the book before 2 Timothy and in the same time period as 1 Timothy, the mid 60s.

DESTINATION AND AUDIENCE

In contrast to the work at Ephesus where Timothy was working with an established church, Titus' task was to grow a church in a climate that was less than desirable. Timothy's task was to maintain a healthy eldership, but Titus was called upon to appoint elders for a young church.

Titus himself is not mentioned in the book of Acts. He was a Gentile and became Paul's test case for circumcision, securing for Gentiles a gospel separate from the law (Gal 2:1, 3). In all likelihood he was one of Paul's converts (Titus 1:4). He was probably a co-worker with Paul from the early years of Paul's ministry and, as such, was trusted with some very difficult situations (2 Cor 2:3-4, 13; 7:6-16; 8:16-24). After Titus and Paul had evangelized the island of Crete, Titus had been left to set things in order in the churches. He was soon to be replaced by Artemas and to join Paul in Nicopolis (Titus 3:12).

As Titus ministered to the church in Crete, he confronted hostile environs. This small island in the Mediterranean Sea was, at best, an outpost. Its inhabitants were known for their lying, gluttony, and laziness (Titus 1:12, 13).

THE CONTRIBUTION OF TITUS

Titus is very much like 1 Timothy. Only two passages (2:11-14; 3:3-7) have no corresponding material in 1 Timothy. Fee has noted that "Titus has often been viewed as a miniature 1 Timothy and, except for 2:11-14 and 3:3-7, has been treated with benign neglect." There are, however, some striking differences between Titus and 1 Timothy. First the church at Crete had only recently been established while the church at Ephesus had been in existence for some time. As Fee has noted, even the lack of urgency in terms of Paul's instructions to the young evangelist and in terms of the false teachers may indicate that he is preparing the evangelist and the church for what they may face rather than what they are already facing.

The dominant theme in Titus is good works (1:8, 16; 2:7, 14; 3:1, 8, 14). These good works will provide this young church and its minister with a means of affecting outsiders (2:5, 7, 8, 10, 11; 3:1, 8).

-College Press New Testament Commentary: with the NIV

College: Titus (Outline)

OUTLINE

I. SALUTATION - 1:1-4

II. APPOINTING ELDERS - 1:5-16

A. Qualification of Elders - 1:5-9

B. Elders' Duty to False Teachers - 1:10-16

III. INSTRUCTIONS FOR VARIOUS GROUPS - 2:1-15

A. Behavior and Sound Doctrine - 2:1

B. Instructions for Older Men - 2:2

C. Instructions for Older Women - 2:3

D. Instructions for Younger Women - 2:4-5

E. Instructions for Younger Men - 2:6-8

F. Instructions for Slaves - 2:9-10

G. The Theological Basis for the Christian Life - 2:11-15

IV. STANDARDS FOR CHRISTIAN BEHAVIOR - 3:1-11

A. Respect for Government Authorities - 3:1

B. Respect for All - 3:2

C. The Theological Basis for Living with Non-Christians - 3:3-8

D. Final Warnings Concerning False Teachers and the Divisive - 3:9-11

V. PERSONAL DIRECTIONS AND CLOSING SALUTATIONS - 3:12-15

-College Press New Testament Commentary: with the NIV