titus

Background

Author.   See the Background of 1 Timothy.

Date of composition.   See the Background of 1 Timothy. This epistle may have been written any time between 63 and 67.

Addressee.   Titus was a Gentile believer associated with Paul from before his first missionary journey (Galat. 2:3). On that visit to Jerusalem he was Paul’s ‘Exhibit A’ supporting his doctrine of salvation apart from the Law and circumcision.

Though nowhere mentioned in Acts, he is known to have accompanied and served Paul especially during his third missionary journey, especially in ministry to the Corinthian church. It appears he delivered Paul’s ‘sorrowful letter’ (see the Background of 1 Corinthians), and ministered there as the letter had its desired effect of repentance (2 Cor. 7:6–12), also promoting the preparation for the gift to the Judean churches (2 Cor. 8:6). No sooner did he rendezvous with Paul in Macedonia than he returned with 2 Corinthians and the instruction to finish the preparation of the gift.

He is not seen again until after Paul’s release from his first Roman imprisonment. It appears Paul traveled to various places with different ones of his associates, including to Crete with Titus. There Paul left him, soon sending him this letter (1:5).

He is last seen in Dalmatia (mostly in modern Croatia), undoubtedly ministering, while Paul awaited his death sentence (2 Tim. 4:10).

Purpose.   The central theme of the book is the promoting of good works as the consistent product of sound doctrine, and that sound doctrine is especially the doctrine of salvation through Jesus in His first and second comings. Paul was instructing Titus concerning the establishment of the Cretan churches in orderliness and godliness.

Argument

In his extended salutation Paul elaborates on salvation, mentioning faith and election, truth and godliness, and eternal life, preparing the reader for the elaboration of the same with the special emphasis on the necessity of godliness (1:1–4).

The two main points of the letter are the promoting of order (1) and godliness (2—3) in the Cretan churches. Order (1:5) is promoted by the appointment of qualified elders (1:5–9) and the confronting of false teaching (1:10–16). In both of these the role of the man of God is to be active and authoritative. The qualifications for elders are largely reflected later in the godliness required of all believers (1:6–9). Concerning the false teaching, Paul directs that the false teachers themselves should be silenced (1:10–11), and the people be reproved because of the effect that false teaching quenches good deeds (1:12–16), a point that provides an effective transition to the following major division.

The structure of this division seems to be provided by the command thrice iterated (2:1, 15; 3:8) that Titus should “Speak!” The pattern that emerges is the issuing of behavioral commands followed by the theological basis (not fully developed in 3:8–11). The first section provides behavioral standards for each of five classes of church members (2:2–10). These behaviors seem to play off of the Cretan character described in 1:13 and the goal of “good deeds” (1:16, et passim). There is a thread of dignity and quiet goodness throughout, the key repeated word being “sensible” (NAS; sōphrosunēs). The theological foundation shows the connection between the grace that provides atonement (2:11) and the “blessed hope” of the glorious Second Coming (2:13–14), and godly behavior here and now (2:12).

The repeated command to speak (2:15) is followed by behavioral standards for all, emphasizing submissiveness (3:1) and gentleness (3:2). Again the theological foundation focuses on salvation by grace, this time however describing the saints’ past in sin (3:3), and God’s work of kindness, love, and mercy (3:4–6), producing our justification and hope (3:7). This seems to provide a model for saints: as we gained hope purely by the love and mercy of God in spite of our sinfulness, so should we be patient, loving, and merciful toward all men (3:1–2).

The final “Speak!” seems to tie chapters 2 and 3 and the theme of godliness together with chapter 1 and the false teachers (3:8–11). The movements of missionaries provides the Cretan churches with a present opportunity to support teaching of the truth by good deeds (3:12–14).

Outline

I. Salutation  1:1–4

A. Sender  1:1–3

1. His role  1:1a

2. His mission  1:1b–3

B. Receiver  1:4

II. Promoting order in the Cretan churches  1:5–16

A. The appointment of elders  1:5–9

1. Titus’ responsibility  1:5

2. Qualifications for elders  1:6–9

B. The confronting of Cretan false teaching  1:10–16

1. Silencing the false teachers  1:10–11

a) Their character  1:10

b) Their destructive effects  1:11

2. Reproving the falsely taught  1:12–16

a) Their character  1:12

b) Their correction  1:13–14

c) Their uselessness  1:15–16

III. Promoting godliness in the Cretan churches  2:1—3:11

A. Godly behavior by various groups  2:1–14

1. Introductory command: Speak!  2:1

2. The behavioral commands  2:2–10

a) Older men  2:2

b) Older women  2:3

c) Younger women  2:4–5

d) Younger men  2:6–8

e) Slaves  2:9–10

3. The theological foundation  2:11–14

a) The coming of grace  2:11a

b) The provision of grace: universal atonement  2:11b

c) The instruction of grace  2:12–14

(1) Godliness  2:12

(2) Hope  2:13–14

B. Submissive and gentle behavior by all  2:15—3:7

1. Introductory command: Speak!  2:15

2. The behavioral commands  3:1–2

a) Submissiveness  3:1

b) Gentleness  3:2

3. The theological foundation  3:3–7

a) Our past slavery in sin  3:3

b) God’s gracious deliverance  3:4–7

(1) His motivation: kindness and love  3:4

(2) His work of mercy  3:5–6

(3) Our justification and hope  3:7

C. Controversial and divisive behavior by none  3:8–11

1. Introductory command: Speak!  3:8a

2. The positive goal: good works  3:8b

3. The negative work  3:9–11

a) Stamping out the speculative  3:9

b) Stamping out the divisive  3:10–11

IV. Closing  3:12–15

A. Promoting fellowship with missionaries  3:12–14

B. Greetings  3:15a

C. Benediction  3:15b