Titus 1:1-14

Salutation

1:1 From Paul, ¹  a slave ²  of God and apostle of Jesus Christ, to further the faith ³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁴  1:3 But now in his own time ⁵  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 1:6 An elder must be blameless, ⁶  the husband of one wife, ⁷  with faithful children ⁸  who cannot be charged with dissipation or rebellion. 1:7 For the overseer ⁹  must be blameless as one entrusted with God’s work, ¹⁰  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 1:9 He must hold firmly to the faithful message as it has been taught, ¹¹  so that he will be able to give exhortation in such healthy teaching ¹²  and correct those who speak against it.

1:10 For there are many ¹³  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹⁴  1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ¹⁵  1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ¹⁶  and commands of people who reject the truth.

[1:1]  ¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁴ tn Grk “before eternal ages.”

[1:3]  ⁵ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:6]  ⁶ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ⁷ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ⁸ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:7]  ⁹ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ¹⁰ tn Grk “as God’s steward.”

[1:9]  ¹¹ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ¹² tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ¹³ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ¹⁴ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:12]  ¹⁵ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:14]  ¹⁶ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.