As usual, Paul began this letter with comments that not only introduced himself and greeted his reader but also set the tone for his emphasis in what followed. The emphasis in this section is on Paul's duty and the nature of his message rather than on his authority. This salutation is remarkably long and heavy for such a short epistle. Only Paul's salutation in Romans is longer. This fact reflects the seriousness of the matters that Paul addressed in this letter.
1:1 Paul introduced himself as a bond-servant (Greek doulos, lit. slave) of God, and an apostle of Jesus Christ. Then he explained the ministries each of these titles represented.8God's bond-servant brings God's elect to saving faith in Christ. Christ's apostle brings the saints into the knowledge of God's truth that He has designed to produce godly living.
"The doctrine of divine election firmly establishes the believer's eternal security. God has not left the believer's assurance of salvation captive to changing feelings or faltering faith. Rather, the faithfulness of God demonstrated in his divine election secures the believer's salvation in the will and purposes of God himself."9
"Although surrounded with mystery, the biblical teaching on election is for believers and is intended as a practical truth. It assures faithful, struggling believers that their salvation is all of God from beginning to end."10
1:2 God intended both prongs of Paul's ministry, evangelism and edification, to bring individuals into the fullness of eternal life. This hope was something God had promised from eternity past.11God had long since proved Himself consistently faithful to His promises.
1:3 In recent times, however, God had revealed new information to His apostles concerning that hope. Paul was referring to the gospel.12God had commanded him to pass it on (Acts 26:16-18; cf. 1 Cor. 9:16), and He has commanded us to do the same (Matt. 28:19-20).
1:4 There is not enough information in the New Testament to clarify the sense in which Titus, like Timothy, was Paul's "true child"(Gr. gnesio tekno) in the faith. Perhaps Paul had led him to Christ,13but the apostle had definitely taken him under his wing as a protégé. Paul made it clear to all readers that he regarded Titus, an uncircumcised Gentile, and himself, a Jew, as sharing the same faith.
Note the testimony to the deity of Christ that Paul gave by referring to both Christ Jesus and God the Father as "our Savior"(vv. 3-4).
"Here alone he [Paul] calls Christ soter, Savior,' rather than kurios, Lord.' It is as if he anticipates the two crucial theological arguments that undergird his ethical exhortations in chapters 2 and 3, in both of which Christ as Savior is at the center (2:13; 3:6) as the one through whom God's grace has come to save us and to instruct and enable us in living godly (2:11ff.) and peaceful (3:1ff.) lives."14
"This theologically rich introduction to the Epistle to Titus moves in scope from Paul's reflections on the sovereignty of God in human salvation to Paul's role in achieving God's purposes."15
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.
Paul closed this epistle by sending Titus instructions concerning fellow workers, a final charge, and greetings. He did so to enable him to complete his task of setting the church in order.
3:12 Paul evidently intended to send either Artemas or Tychicus (2 Tim. 4:12) to take Titus' place in Crete. Paul wanted Titus to join him for the coming winter in Nicapolis ("city of victory"), probably the one in Illyricum that lay on the Adriatic coast of western Greece opposite northern Italy.
3:13 Zenas and Apollos (cf. Acts 18:24-19:1) were apparently in Crete with Titus and planned to leave Crete for other places of ministry. They may have previously carried this letter from Paul to Titus. Paul urged Titus and the Cretan Christians to help these two brethren by ministering to their needs. The apostle gave them a concrete opportunity to put good deeds into practice.
3:14 Paul gave a final encouragement to the Cretans through Titus to be faithful in providing for their own regular financial responsibilities (cf. 2 Thess. 3:7-12). "Engage in good deeds [occupations]"probably refers to normal wage-earning activities rather than special fund-raising projects (cf. v. 8). The NIV rendering "provide for daily necessities"translates this thought more clearly than the NASB. The stereotype of Cretans generally (1:12) evidently applied to some in the church. Industriousness would provide the Christians with what they needed; they would not be unfruitful (cf. v. 9; Luke 8:14; John 15:2).
3:15 We do not know who was with Paul when he wrote this epistle or where he was when he wrote it, but obviously he was in the company of other Christians. Paul sent greetings to the faithful in Crete and closed with a benediction for them. The second "you"is plural in the Greek text.
"As in I Tim. vi. 21 and 2 Tim. iv. 22, the plural betrays that the letter was expected to be read out publicly."79
Paul opened and closed this epistle with references to faith and grace (1:4).80
