Titus

servant of God. Paul often uses “servant” (or “slave,” Gk. doulos; see esv Preface) as a designation for himself (Rom. 1:1; Gal. 1:10; Phil. 1:1) and other Christians (1 Cor. 7:22; Eph. 6:6; Col. 4:12; see also 2 Pet. 1:1, Jude 1; Rev. 2:20). Typically, though, Paul refers to himself as “servant of Christ,” and this is the only place he uses “servant of God.” While the meaning is not greatly different, this wording would suggest a direct connection to Moses, David, and others in the OT who were described as servants of God (e.g., Moses, Ps. 105:26; David, 2 Sam. 7:4, 8; and the prophets, Jer. 7:25; 25:4; Amos 3:7; Hag. 2:23). The effect is to place Paul in the long line of those who have been God’s spokesmen from the beginning. Furthermore, a servant in the first century did not act on his own authority but on the authority of his master. This concept of received authority is furthered by the phrase apostle of Jesus Christ (see note on Rom. 1:1). At the outset of the letter the divine source of Paul’s authority is made very clear. For the sake of points to the purpose or goal of Paul’s apostleship. He labors to see people saved, coming to faith and the knowledge of the truth (see 1 Tim. 2:4; 2 Tim. 2:25; 3:7), i.e., the entire gospel proclamation (see note on 2 Tim. 4:2), including in a broad sense all of Paul’s apostolic teaching. accords with godliness. The true gospel always produces “godliness” in its adherents, “godliness” being the hallmark of the true gospel. This sets up the primary problem with the false teachers that Paul will discuss in the letter.

Some assert that God did lie in 1Kg 22:23 and Jr 20:7; see notes on those passages to confirm Paul’s statement here.

Paul’s mission is rooted in the certainty of God’s promise of eternal life. Hope is not wishful thinking but certainty. Furthermore, God has promised eternal life, and God never lies. It is contrary to God’s character and thus impossible for God to lie (cf. Heb. 6:18). God’s truthfulness is a common biblical assertion, but it would be particularly meaningful in the Cretan context (see Titus 1:12–13 and note). This promise has been fulfilled specifically in Paul’s ministry, a ministry that he did not choose for himself but received by the command of God our Savior. On God as “Savior,” see note on 2 Tim. 1:8–10.

The Occasion: The Need for Proper Leadership. Paul begins the body of the letter with a reminder to Titus of the directions for ministry that he had left with him. Unlike most of Paul’s letters, there is no thanksgiving section. While this is unusual for Paul, it is not unique (cf. Galatians) and it is not unusual in first-century letters. A “virtue list” provides the portrait of the sort of leadership needed for the new churches in Crete. The emphasis is on good behavior (seen esp. in the home) and the ability to teach. Thus these leaders embody the fact that the gospel (“the truth”; see note on 1 Tim. 2:4) results in “godliness” (Titus 1:1).

The fact that the churches in Crete do not yet have elders and that there are things that need to be put … into order suggests that these churches are still fairly young. Titus is there as Paul’s delegate to get these churches properly established. In every town is the consistent pattern of government in all NT churches: elders govern the churches (cf. notes on Acts 1:26; 14:23; 20:17). As is typical in the NT, “elders” is plural. Here it is used interchangeably with “overseer” (Titus 1:7). The rest of the NT shows that these two terms, as well as “pastor” (cf. Eph. 4:11, esv footnote), refer to the same office (see note on 1 Tim. 3:1).

Some critics argue that since Paul required only an elder to be the “husband of one wife,” he implicitly approved of polygamy or infidelity among the laity. And admittedly, church leaders were held to a higher standard than other believers (Jms 3:1). But this does not suggest that polygamy or infidelity were acceptable for laity. Although individuals who had previously behaved immorally and later repented of such lifestyles were gladly received into the church (1Co 6:9-11), post-conversion infidelity was not casually tolerated. Such behavior constituted grounds for church discipline (1Co 5:11), including exclusion from the fellowship. See note on 1Tm 3:2.

Above reproach (repeated in v. 7) summarizes the main point, which the rest of the list (vv. 6–9) fills out: there should be no legitimate accusation that could be brought against the elder that would bring disrepute on the gospel or the church; his life should be seen as worthy of imitation. husband of one wife. See note on 1 Tim. 3:2–3. His children are believers can also be rendered “his children are faithful” (Gk. pistos). The primary argument for rendering it as “believers” is that in the letters to Timothy and Titus, this word almost always refers to saving faith. Those who think it should be rendered “faithful” would argue that no father can guarantee the conversion of his own children, but he can ordinarily ensure that they act in a “faithful” way. Also, the parallel passage in 1 Timothy 3 says only that the children must be well-behaved, not that their conversion is a requirement for their father to be an overseer. The concern in the passage is that the children behave appropriately and are not open to the charge of debauchery or insubordination. The word “children” (plural of Gk. teknon) would apply only to children living at home and still under their father’s authority.

able to give instruction. It was common in the ancient world to emphasize one item in a list by placing it at the beginning or end and giving it more attention than the other items. The ability to teach is the distinguishing mark of a pastor or elder. This includes both teaching what is right and refuting error. The reason for this emphasis is clear from what follows (vv. 10–16). sound doctrine. See note on 1 Tim. 1:10.

The text refers not to Jews in general but to Judaizers who taught that in addition to placing faith in Christ, converting Gentiles also must become Jewish proselytes (receiving circumcision) and adhere to OT dietary laws and the ritual calendar. This heresy, described in the Pastoral Epistles, is basically Jewish with ascetic features and certain Hellenistic elements.

The Problem: False Teachers. The description of the false teachers contrasts directly (and probably intentionally) with the descriptions of what the elders should be (vv. 5–9). Whereas the elders are to live out and teach the truth, these false teachers belie their profession of faith by their conduct (v. 16). Christian standards must be established at the outset for the new churches.

especially those of the circumcision party. The false teachers emerged particularly from among Jewish Christians. “Especially” (Gk. malista) could also be translated “that is” (see note on 1 Tim. 4:10).

They must be silenced. One responsibility of church leaders is to prevent false teaching from having a platform in the church. upsetting whole families. The faith of some has already been overturned by these false teachers. shameful gain. These teachers are motivated by greed (cf. 1 Tim. 6:5, 9–10).

The Epimenides citation may seem an unfair regional stereotype; however, Epimenides and Paul were in a far better position to describe ancient Cretan society than are twenty-first-century critics. Cross-cultural experience confirms that certain negative behaviors may be endemic to particular cultures (including one’s own). Epimenides’s characterization was not universally true, but it was true in reference to Paul’s opponents.

Cretans are always liars, evil beasts, lazy gluttons. Crete was proverbial in the ancient world for its moral decadence. The ancient historian Polybius wrote that it was “almost impossible to find … personal conduct more treacherous or public policy more unjust than in Crete” (Histories 6.47). Cicero also stated, “Moral principles are so divergent that the Cretans … consider highway robbery honorable” (Republic 3.9.15). a prophet of their own. Wisely, Paul does not criticize the decadence of Cretan society directly but quotes a Cretan author instead and then quickly agrees with him (this testimony is true). Of course Paul means this as a generalization, not necessarily true of every single inhabitant of Crete. The quotation seems to be from Epimenides of Crete, though some have questioned this since his writings are known only through other authors’ quotations of him (see note on Acts 17:28).

See note on 1Tm 1:4.

Jewish myths. On “myths,” see note on 1 Tim. 1:4. The specific content of these myths is unknown, but the false teaching in Titus is more explicitly tied to a Jewish background (see Titus 1:10) than was the false teaching in 1 and 2 Timothy.

To the pure, all things are pure echoes Jesus’ teaching (Luke 11:41) and Paul’s earlier writing (Rom. 14:20). In light of the Jewishness of the false teaching and the contexts of the earlier similar teaching by Jesus and Paul, the issue here seems to concern Jewish food laws. The false teachers seem in some way to be concerned with this ritual purity, although they are themselves defiled by their unbelief and sin.

The works of the false teachers prove that they are unbelievers, despite their claim to know God. Paul is not the least bit hesitant to make such a judgment.