The Epistle of Paul to Titus
Stanley Bruce Anstey
Table of Contents
Introduction: Titus
This is one of four “pastoral” epistles (1st & 2nd Timothy, Titus, and Philemon) which the Apostle Paul wrote under divine inspiration. They are called such because they are not written to assemblies, or to groups of people, but to individuals, giving them personal counsel and instruction. (The Apostle John also wrote two pastoral epistles – 2nd & 3rd John.)
This is the only epistle written to a Gentile; there are also only two books in the Bible written by a Gentile (Luke)—the Gospel of Luke and the book of the Acts. W. Kelly said that, judging from internal evidence within the epistle, this letter seems to have been written after Paul wrote his first epistle to Timothy, but before he wrote his second epistle to him (The Epistles of Paul, p. 131). It resembles 1st Timothy in that both epistles deal with order in the house of God and dwell much on the conduct that is suited to that order. The epistle to Titus is not, however, a repetition of the epistle to Timothy. Coupled with the need for sound doctrine, the epistle to Titus insists on “good works” that manifest the reality of one’s faith. Good works are mentioned in every chapter (chaps. 1:16; 2:7, 14; 3:1, 8, 14), and therefore, this epistle has been called “The Epistle of Good Works.”
It is not known how the gospel reached Crete. It might have been through the Cretian Jews who heard Peter preach in Jerusalem on the day of Pentecost (Acts 2:11). By the time of the writing of this epistle, there were a number of Christian assemblies on the island.
His Personal History
Titus first appears in the divine record at Antioch as a Gentile convert of the Apostle Paul (Gal. 2:1-3). He was brought to Jerusalem as a “test case” regarding a question that had arisen as to whether believing Gentiles needed to be circumcised. At the apostolic council, James pointed out from Scripture, that in the conversion of the Gentiles in the coming kingdom of Israel’s Messiah, God will not put that stipulation upon them (Acts 15). James concluded that since it will not be necessary for believing Gentiles in the world to come (the Millennium), then it would not be necessary for believing Gentiles today when God is calling out those who compose the Church. Titus, therefore, was not compelled to be circumcised.
The next time Titus appears in Scripture, we see him labouring with Paul in connection with the Corinthians’ reception of Paul’s first epistle to them (2 Cor. 2:13; 7:5-7, 13-14). He also carried Paul’s second epistle to the Corinthians and attended to matters among them concerning the collection for the poor saints in Judea (2 Cor. 8:6, 16-17, 23; 12:18).
The next time we read of Titus, he is seen with Paul in Crete, and being left there to appoint elders (Titus 1:5). After having done so, he was to meet Paul at Nicopolis in western Greece (Titus 3:12).
Titus is last seen with Paul in Rome, where Paul was captive for a second time, and about to be executed by the Roman authorities. From there, Titus went to Dalmatia (2 Tim. 4:10).
Being a faithful servant of the Lord, Paul called Titus his “brother” (2 Cor. 2:13), his “partner,” his “fellow-helper” (2 Cor. 8:23) and “mine own son” (Titus 1:4). While Paul greatly valued Titus, he does not speak to him with the same intimacy that he does with Timothy. Nevertheless, he was a very trustworthy man, and this is why Paul committed to him the responsibility of carrying the collection from the Gentile assemblies to those in Judea. Paul’s care that Titus’ integrity would be maintained before all, led to him sending “a brother” (2 Cor. 8:18) with him so that the delivery of the funds would be above suspicion, and that Titus couldn’t be accused of negligence or theft in those money matters (2 Cor. 13:1).
The Occasion of the Epistle
In those days, the assemblies in Crete were in a state of disarray due to Judaizing teachers bringing in erroneous doctrines and practises. These men had worked their way into leading roles in those assemblies, but sadly, they were not genuinely concerned about the spiritual welfare of the saints as true shepherds ought to be. Instead of leading the saints after Christ, they were exploiting them for monetary gain! Adding to the confusion was the problem of the character of the Cretians—being “liars” and “lazy gluttons” (chap. 1:12). Needless to say, this was having a negative impact on their testimony as Christians.
Titus was to correct these things by appointing elders who were sound in doctrine and whose lives were of sterling character. These men were to hold the Word faithfully and to insist on the truth being taught in the assemblies, and thus refute the gainsayers. Besides ordaining elders, Titus was to instruct the saints in a line of conduct that was according to God’s moral order in the assembly (chap. 1), in the home (chap. 2), and before the world (chap. 3).
The Epistle’s Practical Relevance in Our Day
The practical application of this epistle is of great importance today, for there are a growing number of Christian assemblies that have men in the place of leadership who do not have the best interests of the flock at heart. These persons need to be removed and replaced with men who are morally and spiritually qualified to lead local assemblies. The question is: “How is this to be done since there are no apostles or delegates from apostles on earth today to appoint them?” Scripture does not indicate that it should be done in the way assemblies formed on Congregationalist lines function—by having the people vote for whom they would like to lead the assembly. Well meaning as that may be, democracy is not God’s way of church government. Nor does Scripture indicate that it should be done as the Episcopalian denominations do—by having a so-called “Bishop,” with authority over a group of assemblies in a region, who legislates and mandates everything in those assemblies. Man-made hierarchy is also not God’s way of church government.
The answer lies in Paul’s remarks to two assemblies that did not have ordained elders—Corinth and Thessalonica. At Corinth, the assembly was in such a carnal state that the Apostle refrained from ordaining any when he was there. At Thessalonica, they were all new converts, having been saved only a matter of weeks (Acts 17:1-9), and as such, none among them were mature enough for that role (1 Tim. 3:6). But in writing to these assemblies sometime later, he gave them a principle by which the saints could know those who were the genuine leaders, and thus to recognize them as such, even though they had not been officially ordained to that office.
It is important to understand that regardless of whether there are apostles (or delegates from apostles) available to officially appoint elders, God is still raising up men by the Holy Spirit to do that work in various localities (Acts 20:28). And, in days of weakness and failure, even though these men may not have all the moral qualifications to be officially appointed to that office, if at least they genuinely had a care for the flock (1 Cor. 16:15-16; 1 Thess. 5:12-13), the saints were to follow their lead. All that is required of the saints is that they would be found in a right state of soul to recognize these men for who they are, and thus, to “esteem them very highly in love for their work’s sake” (1 Thess. 5:13) and to “submit” to them (Heb. 13:17) and follow their “lead” (1 Thess. 5:12; 1 Tim. 5:17). When this is done, the assembly will have the proper men in place and the problem of assembly leadership will be solved.
Truth & Godliness in the Elders of the Assembly: Titus 1
(Chapter 1)
The Salutation
Vss. 1-4—Paul introduces himself as “a bondman of God” and “an apostle of Jesus Christ.” This is the only epistle in which he introduces himself as a bondman of God; he usually speaks of himself as a bondman of Christ. Regardless of which it is, neither the Lord Jesus, nor God the Father have commanded anyone to be Their bondman. It is something that the believer chooses to be of his own volition when he realizes that he has been “bought with a price” (1 Cor. 6:20; 7:23). The process of spiritual exercise that leads the believer to this surrender comes through reflecting on what Christ has suffered on the cross to redeem us and make each of us a “freeman” (1 Cor. 7:22a). He bore our sins and the judgment of them in His own body on the tree (1 Peter 2:24), and through His atoning sufferings (John 18:11), we have been set free from the judgment that we deserved. When the cost of our freedom is realized, we will resolve to no longer use our freedom to pursue our own interests, but to further the interests of Christ. We will voluntarily enlist ourselves in Christ’s service as His “bondman” (1 Cor. 7:22b). This is purely an individual exercise and a decision that a person makes for himself—no one can make it for him. By stating that he was “a bondman of God,” Paul was indicating that he had gone through this exercise and was happily putting himself into God’s hand to be used in His service in whatever way He desired.
As “an apostle of Jesus Christ,” Paul had been given authority from the Lord and was sent by Him to do a work for Him (Matt. 10:1, 5; 1 Cor. 1:17). A “bondman” is one under authority and an “apostle” is one with authority. He emphasizes his apostleship here because it was that with which he authorized Titus to ordain elders in Crete. If any question arose among the saints there, Titus could produce this letter as a proof.
Paul continues his opening salutation by stating that his calling and service were “according to [the] faith of God’s elect, and the knowledge of the truth which is according to piety [godliness].” What characterized his apostleship was the distinct truth connected with Christianity. The “faith of God’s elect” refers to the personal faith in the hearts of true believers—the elect. It brings them into a living relationship with God and into possession of the distinctive truths that mark Christianity. Hence, Paul adds, “and the knowledge of the truth.” J. N. Darby said, “It is a personal relationship with God Himself; therefore, it is the faith of God’s elect. Hence also it is for all the Gentiles as well as the Jews. This faith of God’s elect has an intimate character in relation to God Himself. It rests in Him; it knows the secret of His eternal counsels—that love which made the elect the object of His counsels. But there is another character connected with it, namely, confession before men. There is the revealed truth by which God makes Himself known ... .There is in the heart the faith of the elect, personal faith in God and in the secret of His love; and there is confession of the truth” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 5, pp. 239-240).
The point made here is that the practical effect of the truth of Christianity in a person’s heart produces godliness in his life. Hence, Paul says that the knowledge of the Christian revelation of the truth is “according to piety [godliness].” This shows that truth and godliness go together. To be sound in doctrine is never regarded by the Apostle to be an end in itself; truth received is intended to have a practical effect of godliness in the believer’s life. These two things complement each other. Paul emphasizes sound doctrine repeatedly in this epistle with a view to it producing holy living in the saints.
(Vss. 2-3)
Paul adds, “In the hope of eternal life, which God, who cannot lie, promised before the world began [the ages of time]; but hath in due times manifested His Word through preaching, which is committed unto me according to the commandment of God our Saviour.” This shows that the reception of the truth of Christianity sets the believer in hope of brighter things yet to come. “In hope of eternal life” does not mean that we are hoping to have that life, and that we won’t know whether we do or not until we stand before the throne of God at the last day. Such is a Roman Catholic error which robs the believer of the assurance of his salvation and the peace that God wants him to have. It denies the plain statements of Scripture which declare our eternal security (John 10:28-29, etc.). In the Bible, “hope” is not used in the same way in which it is used in modern English. We use the word in our day to refer to something that we would like to see happen, but we have no guarantee that it will. In the Bible, hope is a deferred certainty. It is something that will definitely happen—we just don’t know when. There is expectancy with assurance connected with it.
In Romans 5:2, Paul speaks of the "hope of the glory of God," which refers to the believer's future glorification at the Lord’s coming (the Rapture). It is something that the believer is looking forward to with certainty. This glorious end of being with and like Christ in a glorified state is the Christian’s hope. When we first believed the gospel and received the Lord Jesus Christ as our Saviour, we were put in hope of our eventual glorification. Paul refers to this in Romans 8:24, stating that we have been "saved in hope." (The KJV says that we are saved "by" hope, but it should read "in" hope.) That is, we were saved in hope of, or in view of, the full and final state of glorification that is yet to come (1 Cor. 15:49; Phil. 3:21; 1 John 3:2).
Here in Titus 1:2, our hope is in view of “eternal life.” This goes beyond the glorification mentioned in Romans 5:2 to being there in heaven in that glorified state enjoying fellowship with the Father and the Son! To properly understand this, we need to realize that in connection with Christians, there are two aspects of this more abundant life:
Firstly, it refers to divine life in the believer as a present possession, whereby he enjoys conscious fellowship with the Father and the Son (John 17:3) through the indwelling Holy Spirit (John 4:14). This aspect is found in John’s writings (John 3:15-16, 36, etc.).
Secondly, it is viewed as the sphere of life to which the believer is traveling toward in heaven. Hence, there is a future aspect to it as well. This is the way in which Paul and Jude speak of it (Rom. 2:7; 5:21; 6:22, 23; Gal. 6:8; 1 Tim. 1:16; 6:12, 19; Titus 1:2; 3:7; Jude 21). In this future sense, eternal life is viewed as an environment of spiritual life where all is light and love and righteousness, and where fellowship with the Father and the Son is enjoyed in its fulness. Hence, the first aspect has to do with that life dwelling in us, and the second is the life that we one day will dwell in.
We use the word “life” in these two ways in our common-day language. We might speak of a plant, an animal, or a human as having life in them. But we also speak of life as an element or sphere in which a person may dwell—e.g. “country life,” “city life,” “assembly life,” etc. Thus, we can enjoy life eternal now by the Spirit, but then we will dwell in that element of life in its fullest sense when we are glorified. These two aspects of life have been illustrated in a deep-sea diver. He works underwater but breathes air through his lifeline which keeps him alive. This is like the believer having the present possession of life eternal. Living in this world, we live and move and have our being in an element to which we are not naturally suited, for we belong to the new creation and are heavenly persons. Thus, we are not of the world, but are sustained by our lifeline of communion with the Father and the Son while we are in the world. When the diver’s work is completed, and he is brought up out of the water into the element that is natural to him, he takes off his diving helmet and suit and breathes in the air without that apparatus. Similarly, when our work is done here on earth and we are taken home to heaven, we will then be in the element of eternal life to which we will be perfectly suited.
Hence, by stating that what we have in Christ is “in hope of eternal life,” Paul is indicating that our destiny is not only to be glorified, but to be found as such in full fellowship with the Father and the Son in heaven—which is the essence of that life. This is something that God “promised before the ages of time.” It shows that eternal life was in God’s thoughts before He made the world. It seems that the fellowship of divine Persons in eternity past was so sweet and precious that God wanted others to experience that joy too. So, He made a promise that in “due times” (Christian times) when atonement had been made and the Holy Spirit had been given, that believers on the Lord Jesus Christ would have that opportunity (1 John 1:3).
The present possession of this life can be referred to as “life eternal” and the future aspect as “eternal life.” We are indebted to the J. N. Darby Translation which distinguishes these things in this way—though he neglects to note life eternal as such in 1 John 3:15; 5:11, 13, 20. However, Mr. Kelly’s translation does.
Paul’s Commission
The bringing out of the special revelation of Christian truth had been “committed [entrusted]” to Paul by “our Saviour God.” Having received that commission, he used all his energy to proclaim it. It is significant how he uses the term “Saviour” in this epistle; it is applied to both God and the Lord Jesus, thus emphasizing the Lord’s deity.
Paul emphasizes his apostleship here because it was that which officially authorized Titus to appoint elders. This shows that Paul was not just writing a personal letter to Titus; it was an official document that Titus could produce to the saints in Crete showing where his authority to appoint elders came from. He could thereupon move as Paul’s delegate among them without there being a question of the authority vested in him.
Ordaining Elders
(Vs. 5)
Titus’s first responsibility was to establish strong leadership in each of the assemblies in Crete by appointing men who had the moral weight to lead the saints in the way of righteousness and who would stand for the truth when confronted with attacks. Paul says: “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting [remained unordered] and ordain [establish] elders in every city, as I appointed thee.” Titus was to do this, not by choosing friends and partisans which he favoured, but by recognizing those whom God had raised up by the Holy Spirit and appointing them (Acts 20:28). Thus, the choice of men to lead in those assemblies was not to be Titus’s, but God’s. He would know these men by their moral qualifications (1 Tim. 3:1-7; Titus 1:5-9) and by the work that they were doing in addicting themselves to the care of the saints and ministering to them (1 Cor. 16:15-16; 1 Thess. 5:12-13; 1 Tim. 5:17).
Since there was strong opposition from a certain Judaizing element among the Cretians (chap. 1:10-11), these men needed to be put into that office by official appointment so that there would be no question as to their leading in the assembly. As mentioned in the Introduction, this is something that cannot be done today simply because there are no apostles or delegates from an apostle on earth today to do so. But we can still recognize those who are morally and spiritually qualified to lead the saints and follow their lead. In doing so, the same thing will be accomplished unofficially.
It appears that Paul had been called away from Crete rather abruptly, and in doing so, left work undone. He does not indicate why he left but gave charge to Titus to complete that work in his absence. Paul’s delegation of Titus does not prove that there is such a thing as Apostolic Succession—another Roman Catholic error. The charge given to Titus by the Apostle Paul was for a certain place and for a certain time. He had no orders from Paul to carry that authority elsewhere, or to pass it on to others.
The Qualifications of Elders
(Vss. 6-9)
Paul proceeds to give a sketch of the moral and spiritual qualities that an elder must have. Before examining these things, it would be well for us to note that Paul uses the words “elder” and “overseer [bishop]” interchangeably here. (Compare also Acts 20:17 with Acts 20:28, and 1 Peter 5:1 with 1 Peter 5:2.) This shows that they refer to the same office. When “elder” is used, it is emphasizing the maturity and experience the man should have; when “overseer [bishop]” is used, it is referring to the work that he does in overseeing and caring for the flock. Paul then states the necessary moral requirements of an elder/overseer:
His Public Life
As to his public life before the world (vs. 6a), he was to be “blameless [free from all charge against him]” (1 Tim. 3:7).
His Family Life
As to his family life (vs. 6b), he was to be “the husband of one wife.” That is, he was not to be a polygamist. A polygamist could be saved by God’s grace and be at the Lord’s Table, but having more than one wife would exclude him from this work in the assembly. His multiple marriages would not properly represent the moral order which God instituted in creation concerning marriage (Mark 10:6-9). Nor would it reflect the model of Christ and the Church (Eph. 5:24-32). He was also to have “believing children not accused of excess or riot.” Thus, he was to have a family that believed the gospel and who walked in the Christian path of faith in an orderly way.
His Assembly Life
As to his life in the assembly (vss. 7-9), he was to be “blameless [free from all charge against him]” among his brethren. If the saints are to respect him as “God’s steward,” they must, of necessity, see godliness and consistency in his life.
If he is to carry out his work of oversight successfully, he must not be characterized by the following negative traits: “self-willed [headstrong],” “not soon angry [passionate],” “not given to wine,” “not a striker,” and “not seeking gain through base means.” Thus, he must not be domineering, not have a temper, not be fond of alcohol, non-violent, and not compromise principles to make money.
As to positive traits, an elder/overseer should be: “a lover of hospitality,” “a lover of goodness,” “discreet,” “just,” “pious,” and “temperate.” Thus, his home is to be open to the saints (Rom. 12:13), he is personally to be involved with good and profitable things (chap. 3:14) and to carry himself with dignity and sobriety in all matters (Eccl. 10:1). He must also be marked by fairness, godliness, and self-control.
Last, but not least, he must also hold fast “the faithful Word as he hath been taught, that he may be able by sound doctrine both to exhort [encourage] and to convince [refute] the gainsayers” (vs. 9). This shows that an elder/overseer must know the truth and have “a working knowledge” of the Word of God, to be able to “refute” those who oppose it (1 Tim. 3:2 – “apt to teach”). Note: he is to refute the gainsayers, not by clever arguments founded on human wit, but “by sound doctrine” (2 Tim. 2:14-15).
Note also: nothing is said here (or anywhere else in Scripture) as to an elder’s eloquence, his secular education, his business acumen, or of his social status in life. Worldly Christians may make much of these things, thinking that they are necessary qualities for a leader, but those things are not what make a capable elder/overseer. In fact, success in secular things can minister to a person’s pride and give him a false of sense importance. His ability as an elder is not measured by his success in business but by his spirituality and practical wisdom.
Judaizing Teachers
(Vss. 10-13a)
Paul passes on to speak of the opposition that Titus and the saints in Crete faced. He says, “For there are many unruly [disorderly] and vain talkers [speakers] and deceivers, specially they of the circumcision: whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake. One of themselves, even a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies [lazy gluttons]. This witness is true.” The need for truth and godliness in the assembly was obvious; fleshly men were working evil among the saints for their own selfish interests. They were unruly and vain talkers and deceivers who posed as teachers, but in reality, they were leading the saints into legal bondage and error. It was, by and large, the work of an element of Judaizing teachers, which Paul calls “the circumcision.” While professing a zeal for the Law and for ceremonial holiness, their real motive was base gain (“filthy lucre”). What they were actually doing was fleecing the saints! Paul says that their “mouths must be stopped” because they were “teaching things which they ought not.” These men definitely needed to be shut down.
Coupled with the problem of bad teaching, the Cretians were marked by certain undesirable national traits which they carried over into their Christian lives from their unconverted days. To substantiate this, Paul quotes one of their own prophets—Epimenides, who lived in the 6th century B.C. (See Concise Bible Dictionary, p. 777.) He said that the Cretians were always “liars,” “evil beasts,” and “lazy gluttons.” Paul says: “This witness is true.” He does not say that this man was a prophet of God, but a prophet of “their own.” It shows that false prophets can speak right things when it serves their purpose. He quotes the prophet to show that the Cretians’ character was renown. Even those who weren’t saved could see it!
These Cretians were true believers, but they were unconcerned about their walk and ways as Christians. Perhaps they thought that it didn’t matter. Sad to say, there are many like them in the Christian profession today. Needless to say, their national character which they should have renounced when they were saved had a negative effect on their Christian testimony before the world. The Cretian believers are a prime example of how national character and natural culture can come into the assembly. Certain unchristian idiosyncrasies can manifest themselves in a believer’s life, and sometimes it will be excused by saying, “It’s their culture”—as if it should be tolerated because of a person’s history. It may very well be a characteristic of their national culture, but that doesn’t justify its presence among the saints in the assembly. If such behaviour is not according to God’s moral standards and ways, then it has no place in a Christian’s life. It is not to be excused, but rather, it is to be judged as being uncharacteristic of a Christian. When a person is saved, there is to be a “regeneration” of moral character in his life that goes part and parcel with his soul’s salvation (chap. 3:5). The former habits and ways of our old lives are to be washed away, and God’s standards and moral ways of behaviour adopted as our ideal. This moral regeneration was sadly missing among the Cretian saints.
The Remedy
(Vss. 13b-14)
Paul says that the answer for these unruly and vain talkers was to “rebuke them sharply, that they may be sound in the faith.” The fact that Paul says that they could be corrected and made sound in the faith shows that some of these Judaizing teachers may have been true believers, but they were terribly mixed up. A serious Christian can be corrected, but a natural man who does not have divine life cannot be corrected (John 8:43; 1 Cor. 2:14). They needed correction, not excommunication. They needed to cease “giving heed to Jewish fables and commandments of men;” such notions only confuse people and “turn” them away “from the truth.”
(Vss. 15-16)
Paul passes on to speak of the Judaizing teachers who were not real believers. He says, “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. They profess that they know God; but in works they deny Him, being abominable, and disobedient, and unto every good work reprobate [worthless].” This remark regarding all things being “pure” to “the pure” has been frequently misused and taken to mean that things which are unholy can be entertained by believers and they won’t become defiled by it, if their minds are holy. This is false; Christians most certainly will become defiled by entertaining unholy things. This is why Paul told the Philippians to set their minds on things that were “lovely” and “pure,” etc. (Phil. 4:8). What he is speaking about here is that as the pure (true believers) delight in purity, so also do the defiled (unbelievers) delight in that which is impure, because “their mind and conscience is defiled.” Their mental processes are depraved; hence, their thoughts run along fleshly lines, and they delight in it. Paul’s point here begs the question: “How could such persons be fit to lead the saints in “the truth which is after godliness?” (chap. 1:1) It is impossible.
These shams needed to be identified as such and exposed. They would be known by their deeds, for their practise would not match their profession. “They profess that they know God; but in works they deny Him.” Paul does not tell Titus to correct these ones, as he does with those in verse 13. This is because they were infidels who were “abominable and disobedient.” They were incorrigible and “reprobate.” Some translations render reprobate as “disqualified.” By their bad doctrine and bad practise, they had truly disqualified themselves from having any place in the assembly.
Truth & Godliness in the Saints: Titus 2
(Chapter 2)
Paul turns to address, so to speak, the “rank and file” saints in the assembly. These would be those under the care of the elders mentioned in chapter 1. We see from this 2nd chapter that truth and godliness are things that should not only characterize the elders/overseers in the assembly but all the saints—from the eldest to the youngest. Since Christianity is not just truth held in our minds, but something that is to be worked out in practise in all our relationships in life, Paul proceeds to lay before Titus the conduct that should be expected of the saints.
(Vs. 1)
He says: “Speak thou the things which become sound doctrine.” Thus, there are certain “things” that “become” (or fittingly go along with) sound doctrine which Titus was to emphasize in his ministry. As mentioned, these would be practical things having to do with our walk and ways. The end that Paul had in view was that the saints would be marked by good works (vs. 14). The injunction here is not so much for Titus to teach these practical things publicly in the assembly, though there is surely a place for it there, but to communicate these things to the saints on a personal level. Hence, Paul says, “Speak thou...,” which implies a conversational level of communication. We see from this that Titus’ work was largely pastoral in character. A great portion of a pastor’s work lies in speaking to the saints face to face. This shows that public ministry is not in itself sufficient to meet all the needs that arise among God’s people. Much practical instruction is best imparted personally.
In this chapter, Paul looks through the various classes of persons which make up a normal assembly and gives Titus a brief outline of what is expected of each as to their behaviour. These things are as applicable to us in our day as they were for those in that day.
The Older Men
(Vs. 2)
These were men who were advanced in age but were not elders/overseers—for not all older men qualify or aspire to that work. Even though these men were not in the office of elder/overseer, their lives were still to be governed by truth and godliness. Paul says that they were to be “sober, grave, temperate [discreet], sound in faith, in charity [love], in patience [endurance].” Being “sober” is to have a proper outlook on life, and thus to use one’s time wisely (Psa. 90:12). This is especially so for an older person who doesn’t have much of that precious commodity left. “Grave” is to carry oneself with dignity. This does not mean that he is to be stern and grumpy. Being “temperate” is to have self-control in all things. “Sound in faith” is to have a healthy, personal trust in God. This is not the same as being “sound in the faith” (chap. 1:13), which has to do with having a solid understanding of the body of Christian doctrine that has been delivered to us to keep (Jude 3; 2 Tim. 1:14). (As a rule, when the definite article “the” is in the text in connection with “faith,” it is referring to the Christian revelation of truth, and when it is absent, it is referring to the inward energy of the soul’s confidence in God.) Moreover, these older men were to have genuine “love” for all the saints. They were also to have “endurance” in the trying circumstances of life. This would include the trials of bearing infirmities in their bodies which come with declining years. They were to endure these trials, rather than to complain about them, and thus, be models for the flock.
The Older Women
(Vss. 3-5)
Older sisters, “in like manner,” were to be “in deportment as becoming those who have to say to sacred things.” As with the older men, the older sisters were to be models in their behaviour. They were to have control of two things in particular that would surely have a negative impact on their personal testimony and work—their tongues, and their appetites. They were not to be “slanderers” and they were not to be “enslaved to much wine.” These things may very well have characterized their lives in their unconverted days—being that the Cretians were characteristically liars (the tongue) and lazy gluttons (the appetite)—but those things had no place in their lives as Christians. Self-indulgence is unbecoming of Christians, and especially so with older sisters; it was to be replaced by being “teachers of what is right.”
Having touched on the character that should mark the aged women in verse 3, Paul outlines the work that they should do in teaching the younger sisters in verses 4-5. This is largely a “missing ministry” in the Church today.
The Young Women
(Vss. 4-5)
It is noteworthy that when Paul comes to his instructions for the younger sisters, he does not tell Titus to address them directly as to this, but rather, it was to be done through the elder sisters. W. Kelly said: “We may observe the wise and holy way in which the latter [Titus] is told to admonish young women, not directly but through the elders of their own sex” (The Epistles of Paul to Titus and Philemon, p. 52). This is instructive; it teaches us that brothers don’t have a ministry toward sisters on a personal level—especially the younger sisters. Titus was to be careful not to give a wrong impression to those of the opposite sex. Much misunderstanding and mischief has resulted from brothers not heeding Paul’s wise counsel here.
The Apostle touches on seven things in which the older sisters were to instruct the younger sisters:
The first was that they should be affectionately “attached to their husbands.” They were not to be independent from their husbands in the making of important decisions.
They were also to be affectionately “attached to their children” by being with them and not letting them go unsupervised.
As to their character, they were to be “discreet,” which is to have discernment in the practical things of life—e.g. handling money, etc.
They were also to be “chaste,” and thus avoid any suggestion of impurity by wearing provocative clothing and behaving in an unbecoming way.
They were to be “keepers at home [diligent in home work].” This means that domestic duties were not to be neglected. A tidy and orderly home is a good testimony; it reflects the God of order whom we represent. This exhortation rebukes their national character of laziness (vs. 12).
They were to be “good.” This would cover a multitude of acts of kindness.
Lastly, they were to be “subject to their own husbands, that the Word of God may not be evil spoken of.” Thus, they were to recognize their husbands’ headship and be subject to them (Eph. 5:22-23). They were to “rule the house” (1 Tim. 5:14), but not rule their husbands!
The Young Men
(Vss. 6-8)
Paul passes on to give a word for the young men. He says: “The younger men in like manner exhort to be discreet: in all things affording thyself as a pattern of good works; in teaching uncorruptedness, gravity, a sound word, not to be condemned; that he who is opposed may be ashamed, having no evil thing to say about us.” By including Titus in his remarks to the younger men shows that Titus was also a younger brother—though probably not as young as Timothy. Titus was to teach the young men by example, showing himself as a “pattern.”
The younger men were to be “discreet,” which has to do with having good judgment in all things—both spiritual and natural.
They were also to show “uncorruptness” in doctrine. To be sound in doctrine requires diligence, following up various Scriptural subjects with careful study (1 Tim. 4:6; 2 Tim. 2:15).
They were also to be marked by “gravity.” Light-hearted foolishness was to have no place in their lives if they expected the saints to take them seriously.
Lastly, as to their speech, they were to speak with “sound” words, so that those who oppose the truth cannot rightly condemn them.
The Household Servants
(Vss. 9-15)
Paul then includes a word for the household servants. He tells Titus: “Exhort servants [bondmen] to be obedient [subject] to their own masters, and to please them well in all things; not answering again; not purloining [robbing], but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.” These servants were slaves. As Christian bondmen, they were to bear a witness for Christ through their behaviour, as they worked for their earthly masters. If they behaved in a godly manner by being “subject” to their masters and by pleasing them well—“not gainsaying” or “robbing” them—they would “adorn the doctrine of God our Saviour in all things.” Thus, the practical side of the truth of Christianity would be seen in action and it would bear a powerful witness for the Lord. Godly conduct beautifies the doctrine we hold.
It is interesting and instructive as to how Paul treats the subject of slavery in his epistles (Eph. 6:5-9; Col. 3:22-25; 1 Tim. 6:1-2). It is something that God never intended for man; it was introduced by perverse men for base means. However, in writing to Christian slaves, Paul does not encourage them to make an effort to extricate themselves from their situation. Rather, he tells them how to behave in their situation so that the testimony of God's grace in the gospel would be furthered. This is because Christianity is not a force to correct social injustices in the world; that is not the object of the gospel. When the Lord came at His first coming, He did not attempt to reform the world by rectifying its social and political wrongs. He will do all that in a coming day when He intervenes in judgment at His Appearing. Then, every crooked thing in this world will be set right (Isa. 40:3-5). Accordingly, Christians have not been called to set the world right, but to wait for that coming day. We are to leave the world as it stands and to announce the gospel that calls men out of it for heaven. There is, therefore, no injunction in the epistles for Christians to set right the wrongs of slavery—or any other social injustice in the world. This is because we are “in” the world but not “of” the world (John 17:14). The Lord said that if His kingdom were "of this world," then His servants would fight in these causes (John 18:36). But since we are not of this world, we "let the potsherd strive with the potsherds of the earth" (Isa. 45:9).
Paul knew how important it was for Christians to maintain a good testimony before the world. His great concern for Christian bondmen was that they would behave in an upright way so that “the name of God and His doctrine” would not be “blasphemed” (1 Tim. 6:1). These believing slaves were not to run away (as Onesimus did before he was saved – Philemon 15), but to remain in their station of life and glorify God before their masters by treating them with genuine respect, and not “with eyeservice as men pleasers.” If they served with “singleness of heart, fearing God,” it would render a powerful testimony of the reality of their faith in Christ (Col. 3:22). Thus, they were to work for their masters “heartily, as to the Lord,” for in reality they were serving “the Lord Christ” (Col. 3:23-24). This shows that regardless of where a believer stands as to his social status in society, he still has an opportunity to witness for Christ. We cannot all be missionaries, but we can all share the gospel with those whom we interact with in our daily lives, and thus serve the Lord in that way.
Three Great Motivators for Godly Living
(Vss. 11-15)
Predicated on the word “For,” Paul brings in three great motivators for godly living:
The teaching of the grace of God (vss. 11-12).
The imminence of the Lord’s coming (vs. 13).
The great price the Lord paid to redeem us from a life of sin (vs. 14).
These motivators to godly living are emphasized here by the Apostle because it was what the Cretian saints were lacking. They were truly converted, but there was little or no repentance in connection with their old ways.
The Teaching of Grace
(Vss. 11-12)
Having mentioned “the doctrine of God our Saviour” (vs. 10), Paul enlarges on what that is in these next couple of verses. He says: “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” This is a comprehensive statement of what Christianity is and what it does for those who believe the gospel. God in grace has made salvation available to all men through the sending of His Son into the world. Those who receive Him by faith are taught to deny ungodliness and worldly lusts and to live holy lives in this present evil world.
“The grace of God” is our great teacher here. Grace is the bestowal of unmerited favour on objects that don’t deserve it. This is exactly what God has done for the human race. Out of the goodness and love of His heart, He has found a way through the death of His Son to bring “salvation” to man. Those who believe on the Lord Jesus Christ and receive Him as their Saviour are thereby delivered from the just penalty of their sins. We are thus instructed by that act of divine favour what God thinks of sin—He hates it with divine hatred! It is abhorrent to His holy nature. He, therefore, surely doesn’t want us to carry on practising sin. The believer is led to ask himself, “How can I go on doing those things which God hates and has saved me from?” This simple logic will lead every sober believer to renounce his former life of “ungodliness and worldly lusts” and to “live soberly, righteously and godly in this present world.” The word “denying” (in the KJV) is in the aorist tense in the Greek, indicating that this renunciation of the believer’s old life is to be a once-for-all thing. J. N. Darby’s translation renders it as “having denied” to emphasize this. Thus, the grace of God has appeared for all men, but it only teaches those who receive the salvation that it brings.
The Imminence of the Lord’s Coming
(Vs. 13)
Paul then mentions the coming of the Lord. This, too, will motivate us to live godly. He says: “Looking for [awaiting] that blessed hope, and the glorious appearing [appearing of the glory] of the great God and our Saviour Jesus Christ.” “That blessed hope, and the glorious appearing” are eschatological events that are about to occur. They are the two parts to the Lord’s second coming. The blessed hope is the Rapture, when the Lord comes to take His saints to heaven (John 14:2-3; 1 Thess. 4:15-18). This will occur before the 7-year Tribulation period. The glorious Appearing is Christ’s public revelation with His saints before the world after the Great Tribulation (Zech. 14:5; 1 Thess. 3:13; Jude 14). At that time, He will “judge the world in righteousness” (Acts 17:31) and establish His millennial kingdom reign (Rev. 11:15). To a Christian, these things are far more than mere prophetic events. The Rapture occurs when Christ our “Bridegroom” comes to take us home to the Father’s house (Matt. 25:6; John 14::2-3) at which time we will be formally united to Him in “the marriage of the Lamb” (Rev. 19:7-10). This bestirs bridal affections in our hearts (Rev. 22:17). The Apostle John tells us that having this hope of being with Him and like Him causes us to want to purify ourselves “even as He is pure” (1 John 3:3). Thus, if held rightly in our hearts, the imminence of the Lord’s coming for us will affect our lives practically and motivate us to live godly—for no sober Christian wants to be found doing something dubious the moment the Lord comes to call us home (Luke 12:35-40).
The Appearing of Christ is also mentioned, because when it is understood properly, it too will have a practical effect upon our lives. Christ’s Appearing is the time when the results of our lives will be on display before the world in the form of rewards. It is quite possible for us to lose a reward on account of having lived carelessly (Rev. 3:11), and thus, we could be “ashamed before Him at His coming” (1 John 2:28). This fact motivates us to live in a way that will meet the Lord’s approval in that day (2 Cor. 5:9). Thus, both aspects of His coming are put before us as a motivation to live godly lives.
Some think that the blessed hope (the Rapture) and the Appearing of Christ are one and the same event. This is an erroneous doctrine that has been around for many centuries. It is part of Reformed (Covenant) Theology. In support of this, many modern versions translate this 13th verse as being one event. Their reasoning for doing so is based on a rule in Greek grammar. The rule is that when there are two nouns connected by the conjunction “and,” if the first noun has the article “the” but the second does not, then the second noun refers to the same thing as the first and is a further description of it. Since this verse has but one “the” in connection with the blessed hope and the glorious Appearing, some Bible translators and Bible students have concluded that they are referring to the same thing.
W. Kelly has taken up this matter, showing that there are exceptions to this rule. The following remarks are taken from The Bible Treasury, vol. 3, p. 32: “Ques: A mislaid note enquires whether ‘that blessed hope’ is equivalent to, or distinct from, ‘the glorious appearing of the great God and our Saviour Jesus Christ.’ Ans: I apprehend that the form of the phrase in Greek (one article to the two connected substantives) does not at all of necessity identify them, but only joins them in a common class. Compare 2 Thessalonians 2:1, where the same construction occurs. Yet none would maintain that ‘the coming or presence of our Lord Jesus Christ’ is the same thing as ‘our gathering together unto Him.’ They are meant, I think, to be regarded as associated together in the mind of the Holy Ghost, though in themselves distinct objects. It may help some to a better understanding of Titus 2:13, if they bear in mind that the true sense is ‘the appearing of the glory’—in contrast with the grace which has already appeared (vs. 11). ‘That blessed hope’ seems to me still nearer, and more personal to the heart.” Thus, there are exceptions to this rule in Greek grammar that require discernment on our part as to where and when they apply. Since we know from other passages that the Rapture and the Appearing of Christ are distinct events, it logically follows that it would be so here in Titus 2:13.
F. B. Hole said, “It may well be that by ‘the blessed hope’ the Apostle indicated the coming of the Lord for His saints, of which he writes to the Thessalonians in his first epistle (chap. 4:15-17), and if so, we have both His coming for and His coming with His saints set before us as our hope in verse 13” (Epistles, vol. 2, p. 189). Thus, “grace” has appeared at the first advent of Christ (vs. 11) and “glory” is yet to appear at His second advent (vs. 13).
The Great Price the Lord Paid to Redeem Us
(Vs. 14)
Paul passes on to give perhaps the greatest of all motivators for godly living—the incredible price which the Lord paid to redeem us. He says: “Who gave Himself for us, that He might redeem us from all iniquity [lawlessness], and purify unto Himself a peculiar people, zealous of good works.” What more could the Lord have given to save us than the giving of “Himself?” This fact is mentioned at least ten times in Scripture (Matt. 20:28; Gal. 1:4; 2:20; Eph. 5:2, 25; 1 Tim. 2:6; Titus 2:14; Heb. 7:27; 9:14, 26). What a sacrifice! It is the mind of God that this should produce a response in us. When we take time to consider what it cost the Lord to redeem us—the agony of His atoning sufferings—we will respond with gratefulness and thankfulness, and this will evidence itself in devotion of heart to Him. It will create a desire in us to please Him and to do something for Him because of what He has done for us. As did the Psalmist, we will ask: “What shall1 I render unto the LORD for all His benefits toward me?” (Psa. 116:12) Knowing that God hates sin, the right-hearted believer will be exercised to give up all “lawlessness” and will begin to perfect holiness in his life (2 Cor. 7:1; 1 Tim. 4:7).
Paul goes on to say that it is God’s intention that Christians would be His “peculiar (special) people, zealous of good works.” This shows that the object of Christianity is not to create a vacuum in peoples’ lives; lawlessness is to be replaced with godly living manifested in the performance of good works. This shows that those who are the recipients of God’s saving grace are to be to its praise by their conduct.
(Vs. 15)
The chapter concludes with a restatement of Titus’s responsibilities. Paul says; “These things speak, and exhort, and rebuke with all authority.” There is a moral order here. First, Titus was to “speak” of the things that would become Christian behaviour, but if that was not received, he was to “exhort” the saints concerning those things. This implies using more force. If it was still not being received, then Titus was to “rebuke” them “with all authority,” for he had been commissioned with apostolic authority to insist on these things.
As to Titus’s own conduct, Paul said, “Let no man despise thee.” He was to be careful to walk uprightly in all things so that no one would have a just cause to disregard his ministry.
Truth & Godliness Before the World: Titus 3
(Chapter 3)
In this last chapter, Paul moves along to address the Christian’s testimony before the world. We learn from his remarks here that sound doctrine and godly living are not things that are just for our lives in the assembly, but they are to be seen in us as we walk through this world. God intends that our lives should exhibit His power to transform sinners into saints. The people of this world are to see what the kindness and love of God can do for them. Sadly, this moral change which goes along with the salvation of our souls was lacking in the saints in Crete, and this greatly impaired their public testimony before the world. (Compare Romans 2:24.) Paul addresses this issue in chapter 3, focusing on two spheres in particular—the believer’s responsibility toward the civil authorities and the believer’s responsibility in his social interactions with people of this world.
The Christian’s Responsibility Towards the Civil Authorities
(Vs. 1)
Paul says, “Put them in mind to be subject to rulers, to authorities, to be obedient to rule, to be ready to do every good work.” We judge from this exhortation, and from the description of their character in chapter 1:12, that the Cretian saints were not careful about this and were disrespectful and insubordinate to the Roman authorities over them. Titus was to address this issue and correct it immediately. The Christian’s duty toward the government (“the powers that be” – Rom. 13:1) under which he lives is: to pray, pay, and obey. We are to pray for the rulers in office (1 Tim. 2:1-2), to pay our taxes (Rom. 13:6-7), and to obey every ordinance in civil law (1 Peter 2:13). This is to be done so that our gospel testimony wouldn’t be marred by bad conduct. Those who look at us are not to see rebels of the state, but law-abiding people who have what the world needs.
In addressing this subject, Paul does not tell Titus to have the Cretian saints engage in the world’s politics, or to involve themselves in causes of social reform, because as Christians, we have not been called to make this world a better place. The Christian understands that the world is incorrigibly corrupt, and it is getting worse every day, and thus, it is under the sentence of God’s judgment which will be executed shortly at Christ’s second advent. Therefore, to expend our energy in trying to improve conditions here would be akin to rearranging the deck chairs on the Titanic as it goes down! Christians who get involved in trying to set the world right only get defiled and frustrated, and inevitably fail in their objective. Lot is set forth in Scripture to teach us that the believer cannot set the world right by involving oneself in its political affairs (Gen. 19). Attempting to reform the world reflects a basic misunderstanding of the Christian’s calling and the incorrigible character of the fallen nature in man. The Christian’s duty toward the powers that be is “to be ready to every good work,” which is to be compliant with the governments under which he lives.
There are, of course, limits to our obedience to the governmental authorities over us. If they were to command us to do something morally and ethically wrong, we are “to obey God rather than man” (Acts 5:29). However, the purpose of civil authorities generally is to restrain evil and to encourage good (Rom. 13:2-4).
The Christian’s Responsibility Towards the People of the World
(Vss. 2-3)
Paul then speaks of the Christian’s conduct toward unbelieving friends, neighbours, and acquaintances in the world. He says: “To speak evil of no man, to be no brawlers [contentious], but gentle, showing all meekness unto all men.” This shows that it is important to maintain a gracious spirit toward the lost people of this world so that they might see in us Christianity in action, and through our godly behaviour we might gain opportunities to give them the gospel. Being contentious with our fellow men is hardly the way to win them for Christ. Manifesting a right spirit toward unbelievers should not be difficult when we remember that we were once just like them before we were saved. Hence, Paul adds, “For we ourselves also were sometimes [once] foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.” Every Christian should be able to say sincerely: “But for the grace of God, there go I!” A sense of this divine grace having been shown to us should give us patience toward all men, and a genuine love and pity for them.
A Summary of What Christianity Does for Those Who Believe the Gospel
(Vss. 4-9)
Paul goes on to give another beautiful summary of what Christianity does for the person who believes the gospel. He says: “But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost; which He shed [poured out] on us abundantly through Jesus Christ our Saviour; that being justified by His grace, we should be made heirs according to the hope of eternal life.” As mentioned, the world should see in the Christian what the gospel can do for a person. In short, when believed, it not only delivers a person from the judgment of his sins, but it also transforms his life from bad to good and makes him a truly happy person through being brought into a living relationship with God.
Paul begins this summary with the intervention of God’s “kindness and love” appearing “toward man.” This refers to the coming of Christ to put away sin by the sacrifice of Himself (Heb. 9:26). Without this there could be no blessing for anyone, for the sin question had to be settled first. Paul does not go into that here, nor does he speak of the believer’s faith and obedience to the gospel which are necessary for salvation. The reason is that he is focusing on the positive benefits of salvation which God gives to those who believe.
In emphasizing this side of things, Paul makes it clear that the salvation which God has secured for man is not earned by any merits of the believer. He says: “Not by works of righteousness which we have done, but according to His mercy He saved us.” Thus, the “mercy,” “love,” and “grace” of God that has acted to save us is not something that we work for; “it is the gift of God” (Eph. 2:4-5, 8). The believer, therefore, can take no credit for his salvation; it is “not of works lest any man should boast” (Rom. 4:4-5; Eph. 2:9).
Paul then adds, “By the washing of regeneration and the renewing of the Holy Spirit” (W. Kelly’s translation). This refers to a new moral state in the believer formed by the Spirit. It will manifest itself in an outward change in his life, and this will be something that people will see. W. Scott confirmed this, stating: "The washing of regeneration can be discerned by the eye of man, as it is an outward change" (Doctrinal Summaries, p. 28).
This outward “washing” of one’s life is illustrated in baptism. The new convert leaves his belongings (his cigarettes, flask of liquor, worldly magazines, etc.) at the water's edge, and wades into the water. After being baptized, he goes on his way with the Christians who attended the baptism. But someone calls to him and says, "Hey John, you forgot your things." He replies, "Leave them there; they belong to the old John." Thus, the practical effect of the washing of regeneration is that there will be a moral separation (and thus a cleansing) from the old lifestyle in which the person once lived. People of the world will observe it and say, "He has cleaned up his life; he’s on the straight and narrow now!" The “renewing” of the Holy Spirit, which God has “shed [poured out] on us abundantly,” is mentioned here because it is the Spirit who energizes the new life and enables us to live a godly life according to the will of God. The Spirit’s renewing is an on-going work in the believer, whereas the Spirit’s being shed on us is the once-for-all reception of the Spirit upon our believing the gospel (Rom. 5:5). F. B. Hole said, “He has been ‘poured out’ on us abundantly. Thus bestowed, He energizes the new life that we now have and works a day-by-day renewing within us, which works out a continuous and increasing salvation from the old life which we once lived” (Epistles, vol. 2, p. 190).
Paul mentions “the washing of regeneration” in connection with being “saved.” This is because moral change is to be an integral part of a person’s salvation; the two things go together. God does not intend that we should believe the gospel, and thereby be delivered from the eternal judgment of our sins, and then go on our way practicing the very sins that Christ died to deliver us from! All such conduct is hypocrisy and raises a question as to whether such a person has been truly saved. Paul emphasizes this side of things to Titus because he needed to insist on it in his ministry in Crete, for it was greatly lacking among the saints there.
The only other place in Scripture where the word “regeneration” occurs is Matthew 19:28. In that passage, it refers to the new outward moral order of things which will be established on earth when Christ reigns in His millennial kingdom. In that coming day, all men will live according to God’s holy standards (Psa. 101:7-8; Zech. 5:1-4). While that day is yet to come, Christians in this present day are to manifest the washing of regeneration in their lives.
Notwithstanding, Christians from all schools of theological teaching have misunderstood regeneration. They think that since the word "regenerate" means to re-start, it is referring to being born again, and thus, they use the terms interchangeably. However, J. N. Darby said, “Regeneration is not the same word as ‘being born again,’ nor is it used so in Scripture” (His translation footnote on Titus 3:5). F. B. Hole said, “We must note that the word “regeneration” in our verse is not exactly the equivalent of new birth” (Epistles, vol. 2, p. 190). W. Scott said, “New birth is not the same as regeneration, which the latter term only occurs twice in the New Testament (Titus 3:5; Matt. 19:28). The former term refers to an inward work; the latter to an outward change” (The Young Christian, vol. 2, p. 131). Mr. Scott also said, “It [regeneration] is almost universally regarded as equivalent to new birth, but it is not so in Scripture. Regeneration is an objective state or condition, while the new birth is the expression of an inward and subjective state” (Bible Handbook, Old Testament, p. 372).
New birth and regeneration both refer to a new beginning in a person’s life, but they are two different beginnings. New birth, which occurs first in a person’s history, is an inward new beginning in the soul through receiving a new life from God. An evidence of this will be seen in his seeking after God. Regeneration is an outward new beginning of a believer’s life, consequent upon his being saved and having received the Holy Spirit. New birth and regeneration both involve a “bath,” which signifies washing or cleansing. The bath involved in new birth signifies an inward washing in the soul through receiving a new clean life from God (John 13:10 – W. Kelly Trans.; 1 Cor. 6:11), whereas the “bath” in regeneration signifies an outward washing of the person's life in a practical sense (Titus 3:5 – J. N. Darby Trans. footnote).
(Vs. 7)
Paul passes from God’s work in us to God’s work for us. He says, “Being justified by His grace, we should be made heirs according to the hope of eternal life.” We could not become heirs of God merely by the Spirit’s work in us; we must also be justified by His grace whereby we are set in our full Christian position before God “in Christ”—which justification does (Gal. 2:17). Thus, God has saved us and justified us, and thus we have been made “heirs” of the inheritance—which is every created thing (Rom. 8:17; 1 Cor. 3:22; Gal. 4:7; Eph. 1:11, 14). And not only that, we have the “hope” (a deferred certainty) of eternal life. We have that life now as a present possession, but we must wait to be taken home to heaven to have it in our glorified state, of which Paul speaks here.
(Vs. 8)
He concludes with: “The word is faithful, and I desire that thou insist strenuously on these things, that they who have believed God may take care to pay diligent attention to good works. These things are good and profitable to men.” Thus, Titus was to insist on the practical working out of the truth in the saints’ lives in godly character, and this would be seen in their “good works.”
The Christian’s Responsibility Towards False and Divisive Teachers
(Vss. 9-11)
Paul knew that affirming the truth, as he had enjoined Titus to do, would surely be met with resistance from the Judaizing teachers who were there in Crete (chap. 1:10). Anticipating this, he gave Titus some simple but important advice. He says: “Avoid foolish questions, and genealogies, and contentions, and strivings about the Law; for they are unprofitable and vain.” Judaizing teachers love to argue over religious questions having to do with the Law, but Titus was to be careful not to get drawn into those strivings. He was to avoid everything that was of a contentious nature in his ministry; it would only spoil it.
Paul supposes that there might even be someone who would get so taken up with these unprofitable questions that he would become the leader of a party that rallied around that cause. Such a person would manifest a divisive spirit and was to be avoided. Paul warned the Roman saints of this: “I beseech you, brethren, mark them that cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple [unsuspecting] (Rom. 16:17-18). Note: it is not, “Mark them which follow in divisions,” but those who “cause” divisions. This means that we must distinguish between the leaders and the led when a party spirit arises in the assembly. If the party leader does not judge himself, his agitations will lead to an outward split in the assembly where he and his party will break away from the fellowship of the saints and meet elsewhere. By causing an outward separation, the man will prove himself to be a “heretic,” which means “a maker of a sect.”
Many think that heresy is holding or propounding bad doctrine, probably because most heretics hold bad doctrine (2 Peter 2:1). It has become conventionally accepted as such in most circles. However, heresy really refers to the dividing of the saints. Being deluded, a heretic will believe that what he is doing is right and good and for the Lord’s glory—but it is clearly a work of the flesh (Gal. 5:20). A “schism” is an inward division among the saints—a rift (1 Cor. 11:18 – margin). Whereas a “sect” is an outward division of saints who break away and start something new (1 Cor. 11:19 – margin). A schism, if not judged, will grow into a sect. Paul tells Titus: “A man that is a heretic after the first and second admonition reject [have done with]; knowing that he that is such is subverted [perverted], and sinneth, being condemned of himself” (vss. 10-11). Paul does not tell him to have the assembly excommunicate the man, because he, by his very act of leading his party to separate from the assembly, is already out. If Titus were to come across such a person who has led a separation, he was to “admonish” him once and again. After that, he was to “have done with” him, because he is “perverted.”
Conclusions
(Vss. 12-15)
Paul closes the epistle with a few short directives regarding the work. He planned to send “Artemas” or “Tychicus” to relieve Titus in Crete, so that Titus could be free to meet him in “Nicopolis” (western Greece). It seems from 2nd Timothy 4:12 that Tychicus was sent to Ephesus rather than Crete, meaning that Artemas was probably the one who went to Crete (vs. 12).
(Vs. 13)
Apparently, “Zenas the lawyer and Apollos” were to visit the island. Paul encouraged Titus to help them “diligently” in their ministry. Zenas was a Jewish lawyer who had been converted. He would be a great help to Titus in refuting the Judaizing element that was troubling the saints there. Zenas was perfectly suited to handling their squabbles over details of the Law. It may be the reason why he and Apollos went there.
(Vs. 14)
Paul gives one last exhortation regarding the need for good works. He says: “Let ours also learn to maintain good works for necessary uses, that they be not unfruitful.” Paul has insisted on “good works” many times in this epistle; its importance cannot be minimized—especially in the situation that existed in Crete. The once lazy Cretians were to be diligent in changing their public image on the island by performing good works; it would help to reverse the negative testimony that they had there. Paul adds, “for necessary uses.” This shows that Christians could be found doing some work or service in secular life that is not really necessary for life on earth. As a rule, our secular employment should be in something that is not dubious and questionable in character.
(Vs. 15)
His closing salutation shows the need for genuine love being expressed among the saints—especially when they face the world’s cold persecution which is on every hand. We all need this kind of encouragement.