Posted on by Michael Lawson

Exegetical Notes: Titus 1

Titus 1.1-16

  1. BUILD UP BELIEVERS 1.1-4

1 Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,

  • “a servant of God and an apostle of Jesus Christ” – these designations give Paul authority to write to Titus.
  • Notice Paul did not use his position as an apostle as a tool of leverage, but he understands apostleship as service.
  • See Matt. 23.1-11.- 11 The greatest among you shall be your servant. 12 Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
  • “Jesus Christ” – Paul understood himself to be a servant because he correctly knew that Jesus was the one and only Lord.

  • “for” – revealing the purpose of his apostleship.It was not for himself, but for others.
  • APP – our salvation is not a means to an end within ourselves either.We are saved for a greater purpose than just ourselves.  We are to sew seeds of “faith” in others as Paul did.
  • By referring to Christian believers as God’s elect (cf. Rom 8:33; Col 3:12), Paul employed a descriptive term that calls attention to God’s activity in human salvation, known theologically as “election.” This doctrine is not exclusively Pauline. It reflects Jesus’ own teaching (e.g., Matt 22:14; 24:22, 24, 31 and parallels; Luke 18:7; John 6:37–44; 10:27–29) and that of other New Testament writers (e.g., Acts 13:48; 1 Pet 1:1–5; 2:9; 2 Pet 1:3, 10–11; Rev 17:14). Divine election constitutes a basic element in the doctrine of salvation (also known as Soteriology). Although this element contains mysteries for human understanding, election is biblically emphasized as a central part of God’s dealing with his people. It is clearly evident in his choice of Israel (Deut 7:6–9; 14:2; Ps 33:12; Isa 41:8–10; Ezek 20:5; Acts 13:16–17) and his choice of the church (Col 3:11–12; 2 Thess 2:13–14; 1 Pet 1:1; 2:9–10; Rev 17:14). Paul specifically taught throughout his epistles that God is the Source, Initiator, Implementer, and Guarantor of salvation (cf. Rom 8:28–39; 9:10–16; Eph 1:4–14; 2:4–10; 1 Thess 1:4–5).[1]
  • THEO – It is impossible to deny the biblical concept of election.It is thoroughly biblical.  Essentially, one can believe in the election of a plan, or the election of persons.
  • THEO – Because of the mysteries concerning God’s election of believers, many Christians have ignored this doctrine or have rejected it outright. Perhaps this discomfort with election is due to the logical, yet unbiblical, extensions sometimes made by systematic theology concerning God’s activity. It is unfortunate when systematic theology goes beyond the express teaching of Scripture. In the case of election, this biblical teaching has sometimes been extended to necessitate a doctrine of divine reprobation. Simply put, this doctrine states that if God chooses individuals for salvation, then he must likewise choose individuals for eternal damnation. This may appear to be a logical extension of divine election, but the Scriptures do not teach this doctrine. The biblical theologian must stop where the biblical text stops, even though some issues appear to remain unresolved.[2]
  • THEO – The above quote refutes the doctrine known as double predestination. For the one responsible for sending people to hell, see: 2 Cor. 4.4 – “In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.”
  • APP – Another common objection to the doctrine of election is that it severely diminishes the challenge to evangelism. Once again, the believer must be obedient to the biblical mandate, which is unmistakably presented and easily understood. Evangelism is commanded in Scripture, demonstrated by examples in Scripture, and is therefore an obligation and privilege of every believer (Ps 51:10, 13; Prov 11:30; Matt 5:13–16; 28:19–20; Acts 1:8; 5:42; Rom 1:14–15; 10:13–15). Rather than being viewed as unnecessary because of election, evangelism is to be seen as another essential element in God’s overall plan and purpose in salvation.[3]
  • THEO – The doctrine of election inevitably produces a certain intellectual tension, particularly with regard to “free will” or personal activity in one’s own salvation (cf. Rom 5:18; 1 Tim 2:5; Titus 2:11; 2 Pet 3:9). Such tensions are also to be found in other New Testament doctrines, most notably in the fully divine and fully human natures in the person of Jesus Christ. Balanced biblical theology requires that such tensions remain. Rejecting clear biblical teaching because of limited human understanding is dangerously shortsighted. After setting forth the doctrine of election in Rom 9–10, Paul said: “Oh, the depths of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and paths beyond tracing out!” (Rom 11:33).[4]
  • THEO – 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.[5]
  • APP – In addition to giving assurance of salvation, the doctrine of election leaves no room for human pride or an “elitist” Christian mentality. Rather, it is a source of genuine humility as believers recognize that their salvation is in reality God’s work alone.[6]
  • THEO – Finally, the doctrine of election is best, and possibly only, understood within the context of the believer’s personal experience of salvation. Most believers, when reflecting upon their own salvation, will attribute it totally to God’s working in their lives. They understand that they are redeemed only because of God’s love and grace. The doctrine of election, although partially eclipsed by our finite minds, ultimately rests here, in God’s love, grace, and mercy. Once grasped by the believer, it offers a foundation for comfort, security, and true worship, not uncertainty and confusion.[7]
  • Notice Paul’s mission/purpose was to 1) Foster faith, and 2) Impart true knowledge of Jesus and the Gospel.These two should always lead to “godliness”.  This becomes a good formula for Christian growth.  Faith + Good Theology = Godly Living
  • APP – the term godliness here is not mystical, but very practical.Literally it refers to an everyday way of living that displays devotion to God.

2 in hope of eternal life, which God, who never lies, promised before the ages began

  • “in the hope of eternal life” – I believe this to be a fuller explanation of Paul’s mission to foster faith.
  • Paul’s desire is that those he impacts would live in the reality of the eternal because it has been “promised” by God “before the ages began.”
  • Because the results of faith are eternal, the believer should live with focus on eternity.
  • God’s promises are always sure because of His character; He “never lies”.In contrast Satan is described as the “father of lies” (John 8.44).
  • THEO – the faith of God’s people never catches Him by surprise because it was promised “before the ages began” Salvation can sometimes be understood by the metaphor of a surprise party.
  • How can God promise eternal life before the world began, if no recipients were in mind?

3 and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior;

  • “at the proper time manifested” – at a definite period of time, once for all, and in a public and visible manner, God’s promise was fulfilled.
  • “through the preaching” – Paul considered the gospel message to be of tremendous importance, and he realized his serious obligation to protect, as well as proclaim, the gospel.[8]
  • God has chosen the simple act of proclaiming the gospel to 1) involve His people in the Kingdom of God through accomplishing the great commission, and 2) impart the life-changing gospel into the lives of others.

4 To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.

  • “true child” – affirming the genuineness of Titus’ faith and his willingness to participate in the formula for Christian growth mentioned above.
  • “common faith”all believers share in a “common faith” i.e. the same gospel.  Here it elevates Titus as a legitimate follower of Paul and a legitimate spiritual leader in Crete.
  • “grace and peace” – both originate and come from God’s plan and Jesus’ accomplishing salvation for us.
  • “our Savior” – The cultural and religious barriers between Jew and Greek are dissolved in a common faith characterized by a personal relationship with God as Father that is based upon the redeeming work of the Savior, Jesus Christ.[9]
  1. GUARD YOUR BEHAVIOR 1.5-9

5 This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—

  • Paul intended for Titus to take care of several unfinished tasks referred to in the body of the letter as involving organizing the churches, refuting false teachers, and instructing in doctrine and conduct for the church family[10]
  • “elder” – a church leader. Note the noun is plural.  And they are to minister locally, “in every town.”  Elders serve to promote harmony and effective ministry.

6 if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination.

  • The qualifications presented require acceptable conditions in three basic areas of the prospective elder’s life, namely, (1) his marriage and family (v. 6), (2) his personality and character traits (vv. 7–8), and (3) his devotion to God’s Word and his commitment to teaching and protecting the true gospel message.[11]
  • “the husband of one wife” – literally, “one woman’s man”
  • Obviously, this phrase would eliminate a bigamist or polygamist from consideration. However, there is a question about whether this qualification would also prohibit a man who is remarried after the death or divorce of his wife from serving as an elder. Since the Scriptures do not prohibit remarriage after the death of one’s spouse, and actually encourage it in some cases (cf. 1 Tim 5:14), it is unlikely that such a remarried man should be disqualified. Under the normal circumstances of the death of a spouse and a subsequent remarriage, it would not appear likely that the man would be considered blameworthy. However, if a man is divorced and subsequently remarries, there appears to be a legitimate question about whether this man is disqualified. The interpretation of Paul’s phrase “husband of one wife” is determined in large measure by the interpretation of biblical teaching with regard to divorce. There is also a question of how to apply this qualification to marriages contracted or dissolved before Christian conversion. It would appear reasonable that Paul’s all-encompassing condition, “blameless,” should be used to influence the decision about a man’s qualification for being an elder if the man is divorced (whether or not he remarries).[12]

7 For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain,

  • “as God’s steward” – the elder is responsible for God’s house, as well as his own.
  • This verse list several characteristics which must not be found in elders.
  • “arrogant” – He should be flexible in his own opinions, considerate of other viewpoints, and especially open and eager to do God’s will. The Christian leader should be sensitive to use authority in ways that truly promote God’s work and not any personal agenda.[13]
  • “quick-tempered” – One who cannot control his own emotions cannot exercise proper judgment over church matters, especially those issues that inevitably evoke strong feelings. [14]
  • “drunkard” – considering the addictive qualities of alcohol, any Christian (whether an elder or not) should seriously consider Paul’s statements concerning the responsibilities of the “strong” to the “weak.” Remaining blameless in any situation that gives offense should be the governing rule with regard to any questionable practices allowed by Scripture yet not encouraged by Scripture.[15]

8 but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.

  • This verse list serval characteristics which must be present in elders.
  • “hospitable” – a genuine concern for others

9 He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.

  • An elder must know solid doctrine in order to share, teach, and defend it to others.
  • CORRECT FALSE TEACHINGS 1.10-16

10 For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party.

  • False teaching and cults are not a new phenomena, they have existed since the church began.
  • Paul described the false teachers as “insubordinate, empty talkers, and deceivers” – suggesting they may be claiming Christianity, but obviously they did not hold to thesound doctrine mentioned in v. 9.
  • “circumcision party” – the Judiazers, who promoted a works based righteousness. Paul battles this false teaching throughout his writings, most notably in Galatians.

11 They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach.

  • “must be silenced” – painting the picture of muzzling an animal.
  • “what they ought not to teach” – by adding works-based righteousness to the gospel, the false teachers negated the gift of grace found in the true offer of salvation.

12 One of the Cretans, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.”

  • Paul evidently applied this quotation to the Cretan false teachers, not to Cretans in general. As applied to these false teachers, Paul agreed with this assessment, declaring, “This testimony is true.”[16]

13 This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith,

  • “that they may be sound in the faith” – allowing this group to continue in error does them no favor for eternity.
  • n dealing with error in the church, the primary goal should always be the correction andrestoration of those teaching error.[17]

14 not devoting themselves to Jewish myths and the commands of people who turn away from the truth.

  • 29.13 – These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men.[18]

15 To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled.

  • Ceremonial cleanliness due to dietary restrictions or through other means does not profit one who is made pure by faith alone.
  • Likewise, those not believing in salvation by faith alone remain defiled, no matter the external practice.

16 They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work

  • If they teachers really knew God, they would not feel the need to become righteous through their own efforts.
  • The source of this recurrent problem of works righteousness is found in the very nature of humans. Proud, self-centered human nature desires to have some control and to make some contribution toward salvation. To become utterly dependent on God’s grace for forgiveness and salvation requires a genuine confession aptly summed up in the words of a familiar hymn: “Nothing in my hand I bring, simply to Thy cross I cling” (A. M. Toplady). The free gift of salvation involves repentance and acceptance of God’s grace alone, but self-sufficient humans would rather add something that can be externally observed and for which they can claim credit [19]

[1] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (264). Nashville: Broadman & Holman Publishers.

[2] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (264). Nashville: Broadman & Holman Publishers.

[3] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (265). Nashville: Broadman & Holman Publishers.

[4] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (265). Nashville: Broadman & Holman Publishers.

[5] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (265). Nashville: Broadman & Holman Publishers.

[6] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (265). Nashville: Broadman & Holman Publishers.

[7] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (265–266). Nashville: Broadman & Holman Publishers.

[8] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (271). Nashville: Broadman & Holman Publishers.

[9] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (274). Nashville: Broadman & Holman Publishers.

[10] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (276). Nashville: Broadman & Holman Publishers.

[11] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (279). Nashville: Broadman & Holman Publishers.

[12] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (280–281). Nashville: Broadman & Holman Publishers.

[13] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (283). Nashville: Broadman & Holman Publishers.

[14] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (283). Nashville: Broadman & Holman Publishers.

[15] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (284). Nashville: Broadman & Holman Publishers.

[16] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (289–290). Nashville: Broadman & Holman Publishers.

[17] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (290). Nashville: Broadman & Holman Publishers.

[18] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (291). Nashville: Broadman & Holman Publishers.

[19] Lea, T. D., & Griffin, H. P. (1992). Vol. 34: 1, 2 Timothy, Titus. The New American Commentary (294). Nashville: Broadman & Holman Publishers.