Title
This epistle is named for its recipient, Titus, who is mentioned by name thirteen times in the NT (1:4; Gal. 2:1, 3; 2 Tim. 4:10; for the nine times in 2 Corinthians, see Background and Setting). The title in the Greek NT literally reads “To Titus.” Along with 1 and 2 Timothy, these letters to Paul’s sons in the faith are classified as the Pastoral Epistles.
Author and Date
Authorship by the apostle Paul (1:1) is essentially uncontested (see Introduction to 1 Timothy). Titus was written, about A.D. 62–64, while Paul ministered to Macedonian churches between his first and second Roman imprisonments, from either Corinth or Nicopolis (cf. 3:12). The letter probably was delivered by Zenas and Apollos (3:13).
Background and Setting
Although Luke did not mention Titus by name in the Book of Acts, it seems probable that Titus, a Gentile (Gal. 2:3), met and may have been led to faith in Christ by Paul (1:4) before or during the apostle’s first missionary journey. Later, Titus ministered for a period of time with Paul on the island of Crete and was left behind to continue and strengthen the work (1:5). After Artemas or Tychicus (3:12) arrived to direct the ministry there, Paul wanted Titus to join him in the city of Nicopolis, in the province of Achaia in Greece, and stay through the winter (3:12).
Because of his involvement with the church at Corinth during Paul’s third missionary journey, Titus is mentioned nine times in 2 Corinthians (2:13; 7:6, 13, 14; 8:6, 16, 23; 12:18, 18), where Paul refers to him as “my brother” (2:13) and “my partner and fellow worker” (8:23). The young elder was already familiar with Judaizers, false teachers in the church, who among other things insisted that all Christians, Gentile as well as Jew, were bound by the Mosaic Law. Titus had accompanied Paul and Barnabas years earlier to the Council of Jerusalem where that heresy was the subject (Acts 15; Gal. 2:1–5).
Crete, one of the largest islands in the Mediterranean Sea, measuring 160 miles long by 35 miles at its widest, lying south of the Aegean Sea, had been briefly visited by Paul on his voyage to Rome (Acts 27:7–9, 12, 13, 21). He returned there for ministry and later left Titus to continue the work, much as he left Timothy at Ephesus (1 Tim. 1:3), while he went on to Macedonia. He most likely wrote to Titus in response to a letter from Titus or a report from Crete.
Historical and Theological Themes
In contrast to several of Paul’s other letters, such as those to the churches in Rome and Galatia, the epistle to Titus does not focus on explaining or defending doctrine. Paul had full confidence in Titus’s theological understanding and convictions, evidenced by the fact that he entrusted him with such a demanding ministry. Except for the warning about false teachers and Judaizers, the letter gives no theological correction, strongly suggesting that Paul also had confidence in the doctrinal grounding of most church members there, despite the fact that the majority of them were new believers. Doctrines that this epistle affirms include: (1) God’s sovereign election of believers (1:1, 2); (2) His saving grace (2:11; 3:5); (3) Christ’s deity and Second Coming (2:13); (4) Christ’s substitutionary Atonement (2:14); and (5) the regeneration and renewing of believers by the Holy Spirit (3:5).
God and Christ are regularly referred to as Savior (1:3, 4; 2:10, 13; 3:4, 6), and the saving plan is so emphasized in 2:11–14 that it indicates a major thrust of the epistle is that of equipping the churches of Crete for effective evangelism. This preparation required godly leaders who not only would shepherd believers under their care (1:5–9), but also would equip those Christians for evangelizing their pagan neighbors, who had been characterized by one of their own famous natives as liars, evil beasts, and lazy gluttons (1:12).
In order to gain a hearing for the gospel among such people, the believers’ primary preparation for evangelization was to live among them with the unarguable testimony of righteous, loving, selfless, and godly lives (2:2–14) in marked contrast to the debauched lives of the false teachers (1:10–16). How they behaved with reference to governmental authorities and unbelievers was also crucial to their testimony (3:1–8).
Interpretive Challenges
The letter to Titus presents itself in a straightforward manner which should be taken at face value. The few interpretive challenges include: (1) Are the children of 1:6 merely “faithful” or are they “believing”? and (2) What is the “blessed hope” of 2:13?
1:1–3 This portion of the salutation emphasizes the nature of Paul’s service as an apostle of Jesus Christ. He proclaimed: (1) salvation: God’s purpose to save the elect by the gospel; (2) sanctification: God’s purpose to build up the saved by the Word of God; and (3) glorification: God’s purpose to bring believers to eternal glory.
1:1 Paul. See Introduction: Title; Author and Date; Background and Setting. bondservant. Paul pictures himself as the most menial slave of NT times (see notes on 2:9; 1 Cor. 4:1, 2 ), indicating his complete and willing servitude to the Lord, by whom all believers have been “bought at a price” (1 Cor. 6:20; cf. 1 Pet. 1:18, 19). This is the only time Paul referred to himself as a “bondservant of God” (cf. Rom. 1:1; Gal. 1:10; Phil. 1:1). He was placing himself alongside OT men of God (cf. Rev. 15:3). apostle. Cf. Romans 1:1; 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1. The word has the basic meaning of messenger or literally “sent one” and, though often used of royal emissaries who ministered with the extended authority of their sovereign, Paul’s exalted position as “an apostle” also was an extension of his bond-service to “God,” which came with great authority, responsibility, and sacrifice. God’s elect. See notes on Ephesians 1:4, 5. Those who have been graciously chosen for salvation “before the foundation of the world” (Eph. 1:4), but who must exercise personal faith prompted and empowered by the Holy Spirit. God’s choice of believers always precedes and enables their choice of Him (cf. John 15:16; Acts 13:46–48; Rom. 9:15–21; 2 Thess. 2:13; 2 Tim. 1:8, 9; 2:10; 1 Pet. 1:1, 2). the truth. Paul had in mind gospel truth, the saving message of the death and Resurrection of Jesus Christ (1 Tim. 2:3, 4; 2 Tim. 2:25). It is that saving truth that leads to godliness or sanctification (see 2:11, 12).
1:2 hope. This is divinely promised and divinely guaranteed to all believers, providing endurance and patience (cf. John 6:37–40; Rom. 8:18–23; 1 Cor. 15:51–58; Eph. 1:13, 14; Phil. 3:8–11, 20, 21; 1 Thess. 4:13–18; 1 John 3:2, 3). See notes on 1 Peter 1:3–9.cannot lie. Cf. 1 Samuel 15:29; Hebrews 6:18. Because God Himself is truth and the source of truth, it is impossible for Him to say anything untruthful (John 14:6, 17; 15:26; cf. Num. 23:19; Ps. 146:6). before time began. God’s plan of salvation for sinful mankind was determined and decreed before man was even created. The promise was made to God the Son (see notes on John 6:37–44; Eph. 1:4, 5; 2 Tim. 1:9 ).
1:3 His word . . . preaching. God’s Word is the sole source of content for all faithful preaching and teaching. Cf. 1 Corinthians 1:18–21; 9:16, 17; Galatians 1:15, 16; Colossians 1:25. God our Savior. Cf. 2:10; 3:4. The plan of salvation originated in eternity past with God.
1:4 true son. A spiritual son, a genuine believer in Christ, like Timothy (1 Tim. 1:2). common faith. This may refer to saving faith or to the content of the Christian faith, e.g., “The faith which was once for all delivered to the saints” (Jude 3). our Savior. Christ is called Savior each time He is mentioned after verse 1 (cf. 2:13; 3:6).
II. ESSENTIALS FOR EFFECTIVE EVANGELISM (1:5–3:11)
1. Recognition of elders (1:5–9)
1:5–9 God’s standards for all believers are high; His requirement for church leaders is to set that standard and model it. Such leaders are not qualified on the basis of natural ability, intelligence, or education but on the basis of moral and spiritual character and the ability to teach with skill as the Spirit sovereignly has equipped them.
A suggested itinerary of Paul, based solely on information in the Pastoral Epistles, after his first Roman imprisonment.
1:5 Crete. See Introduction: Background and Setting. set in order. Titus was to correct wrong doctrine and practices in the Cretan churches, a task that Paul had been unable to complete. This ministry is mentioned nowhere else. elders. Cf. similar qualifications in 1 Timothy 3:1–7. Mature spiritual leaders of the church, also called bishops (v. 7; cf. 1 Tim. 3:2) or overseers (see 1 Pet. 2:25 where the same Greek word is used of Christ), and pastors (lit. “shepherds”; see Eph. 4:11), were to care for each city’s congregation. See also Acts 20:17, 28; 1 Peter 5:1, 2. This ministry of appointing leaders is consistently Pauline (cf. Acts 14:23). commanded you. A reminder of past apostolic instructions.
1:6 blameless. This word does not refer to sinless perfection but to a personal life that is beyond accusation and public scandal. It is a general and primary requirement of spiritual leaders that is repeated (v. 7) and explained in the next verses (cf. 1 Tim. 3:2, 10). husband of one wife. Lit. “a one-woman man,” i.e., a husband who is consistently, both inwardly and outwardly, devoted and faithful to his wife (cf. 1 Tim. 3:2). An otherwise qualified single man is not necessarily disqualified. This is not speaking of divorce, but of internal and external purity in the sexual area. See Proverbs 6:32, 33. This necessity was motivation for Paul’s commitment to control his body (1 Cor. 9:27). faithful children. Faithful is always used in the NT of believers and never for unbelievers, so this refers to children who have saving faith in Christ and reflect it in their conduct. Since 1 Timothy 3:4 requires children to be in submission, it may be directed at young children in the home, while this text looks at those who are older. dissipation or insubordination. Dissipation connotes debauchery, suggesting again, that the reference is to grown children. Insubordination carries the idea of rebelliousness to the gospel. Here, the elder shows his ability to lead his family to salvation and sanctification (see 1 Tim. 3:4, 5), an essential prerequisite for leading the church.
1:7 bishop. This is not a hierarchial title, but a word meaning “overseer.” Cf. Acts 20:28; Hebrews 13:17; 1 Peter 5:2. steward. The term refers to one who manages someone else’s properties for the well-being of those for whom his master cares. In this context, one who manages spiritual truths, lives on God’s behalf, and is wholly accountable to Him. The church is God’s (Acts 20:28; 1 Tim. 3:15; 1 Pet. 5:2–4), and elders or bishops are accountable to him for the way they lead it (Heb. 13:17). wine. Applies to drinking any alcoholic beverage in any way that dulls the mind or subdues inhibitions (cf. Prov. 23:29–35; 31:4–7). By application, it also indicts any other substance, e.g., drugs, which would cloud the mind. greedy. Even in the early church, some men became pastors in order to gain wealth (see v. 11; 1 Pet. 5:2; cf. 2 Pet. 2:1–3).
1:8 hospitable. The word actually means “a lover of strangers.” sober-minded. A man who is serious, with the right priorities, sensible.
1:9 faithful word. Sound biblical doctrine not only should be taught but also adhered to with deep conviction. Cf. 1 Timothy 4:6; 5:17; 2 Timothy 2:15; 3:16, 17; 4:2–4. exhort and convict. The faithful teaching and defending of Scripture which encourages godliness and confronts sin and error (those who contradict). See notes on verses 10–16; 3:10, 11; Acts 20:29, 30.
2. Rebuke of false teachers (1:10-16)
1:10–16 The false teachers in the Cretan churches were much like those with whom Timothy had to deal in Ephesus (see 1 Tim. 1:3–7; cf. Rom. 16:17, 18; 2 Pet. 2:1–3).
1:10 insubordinate. Because those men were so numerous, Titus’ job was especially difficult, which made the appointment of additional godly elders (v. 5) all the more crucial. Some of the false teachers may have opposed even Paul’s apostolic authority during his brief ministry on Crete. deceivers. Cf. Jeremiah 14:14; 23:2, 21, 32. the circumcision. Cf. Acts 10:45; 11:2. These were Jews who taught that salvation required the physical cutting of circumcision (see notes on Gen. 17:9–14 ) and adherence to Mosaic ceremonies. See notes on Acts 15:1–12; Galatians 3:1–12; Ephesians 2:11, 12; Colossians 2:11, 12.
1:11 whole households. Cf. 2 Tim. 3:6. dishonest gain. False teachers are always in it for the money (1 Tim. 6:5; 1 Pet. 5:2).
1:12 a prophet. Epimenides, the highly esteemed sixth century B.C. Greek poet and native of Crete, had characterized his own people as the dregs of Greek culture. Elsewhere, Paul also quoted pagan sayings (cf. Acts 17:28; 1 Cor. 15:33). This quote is directed at the false teachers’ character.
1:13 sound in the faith. True and pure doctrine was to be required of all who spoke to the church. Any who fell short of that were to be rebuked.
1:14 fables and commandments of men. Paul reemphasized (see v. 10, “those of the circumcision”) that most of the false teachers were Jewish. They taught the same kind of externalism and unscriptural laws and traditions that both Isaiah and Jesus railed against (Is. 29:13; Matt. 15:1–9; Mark 7:5–13).
1:15, 16 False teachers are corrupt on the inside (“mind and conscience”) and the outside (“works” and “disobedient”). Cf. Matthew 7:15, 16.
1:15 defiled. The outwardly despicable things that those men practiced (vv. 10–12) were reflections of their inner corruption. See Matthew 15:15–20.mind and conscience. If the mind is defiled, it cannot accurately inform the conscience, so conscience cannot warn the person. When conscience is accurately and fully infused with God’s truth, it functions as the warning system God designed. See notes on 2 Corinthians 1:12; 4:2; 1 Timothy 1:19, 20.
1:16 profess . . . deny. Some of the false teachers in the church were not believers at all. Eventually, even the seemingly noble “works” of unbelievers will betray them. disqualified. They can do nothing that pleases God. See note on 1 Corinthians 9:27; cf. 2 Timothy 3:8.
2:1–10 Sound doctrine for older men (v. 2), older women (v. 3), younger women (vv. 4, 5), young men (vv. 6–8), and bond servants (vv. 9, 10) reflects the duty of everyone in the church.
2:1 sound. Meaning healthy. Paul uses this word nine times in the Pastoral Epistles (five times in Titus), always in the sense that the truth produces spiritual well-being. The “things” Paul mentions in verses 2–10 pertain to truths, attitudes, and actions that correspond to and are based on biblical truth. In order not only to please God, but also to have an effective witness to unbelievers, God’s people must know the truth that leads to spiritual health.
2:2 older men. Paul used this term for himself (Philem. 9) when he was over sixty. It refers to those of advanced age, using a different term from the one translated “elder” in 1:5. reverent. This requirement is not limited to reverence for God, which is assumed, but also refers to being honorable and dignified. They are to be sensible and spiritually healthy.
2:3 older women. Those who no longer had child-rearing responsibilities, typically around age sixty (cf. 1 Tim. 5:3–10). reverent. See note on verse 2. Cf. 1 Timothy 2:9–11, 15. not slanderers. A term used thirty-four times in the NT to describe Satan, the arch-slanderer. good things. Those that please God (cf. 1:16), particularly the lessons in verses 4, 5.
2:4 admonish the young women. Their own examples of godliness (v. 3) give older women the right and the credibility to instruct younger women in the church. The obvious implication is that older women must exemplify the virtues (vv. 4, 5) that they admonish. love their husbands. Like the other virtues mentioned here, this one is unconditional. It is based on God’s will, not on a husband’s worthiness. The Greek word phileo emphasizes affection. See notes on Ephesians 5:22–23.
2:5 discreet. This means pure. Cf. 1 Timothy 2:9–11, 15; 1 Peter 3:3–6. homemakers. Cf. 1 Timothy 5:14. Keeping a godly home with excellence for one’s husband and children is the Christian woman’s non-negotiable responsibility. obedient. The ideas of radical feminism were an integral part of ancient Babylonian and Assyrian mythology as well as of Greek Gnosticism, which flourished throughout the Roman Empire during NT times and posed a constant danger to the early church. Modern feminism is neither new nor progressive; it is age-old and regressive. See notes on Ephesians 5:22. not be blasphemed. This is the purpose of godly conduct—to eliminate any reproach on Scripture. For a person to be convinced God can save from sin, he needs to see someone who lives a holy life. When Christians claim to believe God’s Word but do not obey it, the Word is dishonored. Many have mocked God and His truth because of the sinful behavior of those who claim to be Christians. Cf. Matthew 5:16; 1 Peter 2:9.
2:6 young men. These are males, twelve and older.
2:6, 7 sober-minded. This means sensible (see v. 2).
2:7 in all things. This rightly goes at the end of verse 6, qualifying young men and emphasizing the comprehensiveness of this admonition. pattern. Titus had a special obligation to exemplify the moral and spiritual qualities about which he was to admonish others. Cf. 1 Corinthians 4:16; 11:1; Philippians 3:17; 2 Thessalonians 3:8, 9; 1 Timothy 4:12; Hebrews 13:7. in doctrine. All three terms—integrity, reverence, and incorruptibility—qualify the appropriate commitment to doctrine.
2:8 sound speech. This refers to daily conversation. Cf. Ephesians 4:31; Colossians 3:16, 17; 4:6. cannot be condemned. This means beyond reproach. nothing evil to say. Again, as in verse 5, the purpose of godly living is to silence the opponents of Christianity and the gospel (see notes on 1 Pet. 2:11, 12 ), and make the power of Christ believable.
2:9 bondservants. The term applies generally to all employees, but direct reference is to slaves—men, women, and children who, in the Roman Empire and in much of the ancient world, were owned by their masters. They had few, if any, civil rights and often were accorded little more dignity or care than domestic animals. The NT nowhere condones or condemns the practice of slavery, but it everywhere teaches that freedom from the bondage of sin is infinitely more important than freedom from any human bondage a person may have to endure (see Rom. 6:22). obedient . . . well pleasing. Paul clearly teaches that, even in the most servile of circumstances, believers are “to be obedient” and seek to please those for whom they work, whether their masters are believers or unbelievers, fair or unfair, kind or cruel. How much more obligated are believers to respect and obey employers for whom they work voluntarily! As with wives’ obedience to their husbands (v. 5), the only exception would involve a believer being required to disobey God’s Word. Cf. Ephesians 6:5–9; Colossians 3:22–4:1; 1 Timothy 6:1, 2.
2:10 not pilfering. A term used to refer to embezzlement. all good fidelity. This indicates loyalty. adorn the doctrine. Again (cf. v. 5), Paul emphasizes that the supreme purpose of a virtuous life is to make attractive the teaching that God saves sinners.
2:11–13 This is the heart of the letter, emphasizing that God’s sovereign purpose in calling out elders (1:5) and in commanding His people to live righteously (vv. 1–10) is to provide the witness that brings God’s plan and purpose of salvation to fulfillment. Paul condensed the saving plan of God into three realities: (1) salvation from the penalty (v. 11); (2) the power (v. 12); and (3) the presence (v. 13) of sin.
2:11 grace of God. Not simply the divine attribute of grace, but Jesus Christ Himself, grace incarnate, God’s supremely gracious gift to fallen mankind. Cf. John 1:14. all men. This does not teach universal salvation. Mankind is translated as “man” in 3:4 to refer to humanity in general, as a category, not to every individual. See notes on 2 Corinthians 5:19; 2 Peter 3:9. Jesus Christ made a sufficient sacrifice to cover every sin of every one who believes (John 3:16–18; 1 Tim. 2:5, 6; 4:10; 1 John 2:2). Paul makes clear in the opening words of this letter to Titus that salvation becomes effective only through “the faith of God’s elect” (1:1). See note on 3:2. Out of all humanity, only those who believe will be saved (John 1:12; 3:16; 5:24, 38, 40; 6:40; 10:9; Rom. 10:9–17).
2:12 denying . . . live. Salvation is transforming (2 Cor. 5:17; Eph. 2:8–10), and transformation (new birth) produces a new life in which the power of sin has been broken (see notes on Rom 6:4–14; Phil. 3:8, 9; Col. 3:9, 10 ).
2:13 blessed hope. A general reference to the Second Coming of Jesus Christ, including the resurrection (cf. Rom. 8:22, 23; 1 Cor. 15:51–58; Phil. 3:20, 21; 1 Thess. 4:13–18; 1 John 3:2, 3) and the reign of the saints with Christ in glory (2 Tim. 2:10). glorious appearing. Cf. 2 Timothy 1:10. Lit. “the appearing of the glory.” This will be our salvation from the presence of sin. God and Savior. A clear reference to the deity of Jesus. Cf. 2 Peter 1:1.
2:14 redeem . . . purify. Another expression (cf. v. 12) summarizes the dual effect of salvation (regeneration and sanctification). To redeem is to release someone held captive, on the payment of a ransom. The price was Christ’s blood paid to satisfy God’s justice. See notes on Acts 20:28; Galatians 1:4; 2:20; 1 Peter 1:18; cf. Mark 10:45. special people. People who are special by virtue of God’s decree and confirmed by the grace of salvation which they have embraced (see notes on 1:1–4 ). Cf. 1 Corinthians 6:19, 20; 1 Peter 2:9. zealous. Cf. 3:8. Good works are the product, not the means, of salvation. Cf. Ephesians 2:10.
2:15 Speak . . . exhort . . . rebuke. These three verbs identify the need for proclamation, application, and correction by the Word. authority. Authority to command people in the spiritual realm comes only from God’s Word. Cf. Matthew 7:28, 29. Let no one despise you. See 3:9–11. Rebellion against the truth has to be dealt with. Cf. Matthew 18:15–20; 1 Corinthians 5:9–13; 2 Thessalonians 3:14, 15.
3:1–11 In his closing remarks, Paul admonished Titus to remind believers under his care of their attitudes toward: (1) the unsaved rulers (v. 1) and people in general (v. 2); (2) their previous state as unbelievers lost in sin (v. 3); (3) of their gracious salvation through Jesus Christ (vv. 4–7); (4) of their righteous testimony to the unsaved world (v. 8); and (5) and of their responsibility to oppose false teachers and factious members within the church (vv. 9–11). All of these matters are essential to effective evangelism.
3:1 subject. Submission to the authority of Scripture demands submission to human authorities as part of a Christian’s testimony (see notes on Rom. 13:1–7; 1 Pet. 2:12–17 ).
3:2 all men. Christians are to exemplify these godly virtues in their dealings with everyone. The admonition applies especially to dealings with unbelievers. The use of this phrase here to refer to mankind in general (particularly those who cross our paths), rather than every person who lives, supports the fact that it has the same meaning in 2:11.
3:3 ourselves. It is not that every believer has committed every sin listed here, but rather that before salvation every life is characterized by such sins. That sobering truth should make believers humble in dealing with the unsaved, even those who are grossly immoral and ungodly. If it weren’t for God’s grace to His own, they would all be wicked. See note on 1 Peter 3:15; cf. 2 Timothy 2:25. For other lists of sins, see Romans 1:18–32; 1 Corinthians 6:9, 10; Galatians 5:19–21; Ephesians 4:17–19.
3:4 kindness . . . appeared. As in 2:11, Paul is speaking of Jesus Christ, who was kindness and love incarnate, appearing in human form. Cf. Ephesians 2:4–6.
3:5 not by works. Salvation has never been by works (see Eph. 2:8, 9; cf. Rom. 3:19–28.) according to His mercy. Cf. Ephesians 2:4; 1 Timothy 1:13; 1 Peter 1:3; 2:10. washing of regeneration. See notes on Ezekiel 36:25–31; Ephesians 5:26, 27; James 1:18; 1 Peter 1:23. Salvation brings divine cleansing from sin and the gift of a new, Spirit-generated, Spirit-empowered, and Spirit-protected life as God’s own children and heirs (v. 7). This is the new birth (cf. John 3:5; 1 John 2:29; 3:9; 4:7; 5:1). renewing of the Holy Spirit. Cf. Romans 8:2. He is the agent of the “working of regeneration.”
3:6 abundantly. When believers are saved, Christ’s Spirit blesses them beyond measure (cf. Acts 2:38, 39; 1 Cor. 12:7, 11, 13; Eph. 3:20; 5:18).
3:7 justified. The central truth of salvation is justification by faith alone. When a sinner repents and places his faith in Jesus Christ, God declares him just, imputes the righteousness of Christ to him, and gives him eternal life by virtue of the substitutionary death of Christ as the penalty for that sinner’s iniquity. See notes on Romans 3:21–5:21; Galatians 3:6–22; Philippians 3:8, 9.heirs. As adopted children of God through faith in Jesus Christ, believers become “heirs of God and joint heirs with Christ” (Rom. 8:17; cf. 1 Pet. 1:3, 4).
3:8 faithful saying. This indicates a common expression in the early church, used five times in the Pastoral Epistles (cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11). profitable to men. That is, for the sake of evangelism. Again men (cf. v. 2; 2:11) is general, referring to those who respond by the holy witness to the gospel.
3:9 foolish disputes. Paul again warns against becoming embroiled in senseless discussions with the many false teachers on Crete (see 1:10, 14, 15), especially the Judaizers who contended that a Christian must be obedient to “the [Mosaic] Law,” a view that assaulted the doctrine of justification by grace through faith alone and, contrary to holy living, which was good and profitable, was “unprofitable and useless.” Proclaiming the truth, not arguing error, is the biblical way to evangelize.
3:10 Reject. Anyone in the church who is unsubmissive, self-willed, and divisive should be expelled. Two warnings are to be given, following the basic pattern for church discipline set forth by Christ (see notes on Matt. 18:15–17; cf. Rom. 16:17, 18; 2 Thess. 3:14, 15).
3:11 self-condemned. By his own ungodly behavior, a factious believer brings judgment on himself.
3:12 Artemas. Nothing is known of this man beyond Paul’s obvious confidence in him. Tychicus. This “beloved brother [and] faithful minister”(Col. 4:7) accompanied Paul from Corinth to Asia Minor (Acts 20:4), carried the apostle’s letter to the Colossian church (Col. 4:7), and possibly his letter to Ephesus (see Eph. 6:21). Nicopolis. The name means “city of victory,” and this was only one of perhaps nine different cities so named because of decisive military battles that were won in or near them. This particular Nicopolis was probably in southern Greece, on the west coast of Achaia, which was a good place “to spend the winter.”
3:13 Zenas. Nothing is known of this believer whose expertise was either in biblical law or Roman law. Apollos. Originally from
3:14 good works. Again, the emphasis is on good works as the platform for witnessing effectively (cf. v. 8; 1:13–16; 2:5, 8, 10, 12, 14). Alexandria, he was an outstanding teacher of Scripture who was converted to Christ after being acquainted only with the teaching of John the Baptist (Acts 18:24–28). Some of his followers apparently formed a faction in the church at Corinth (1 Cor. 1:11, 12; 3:4).
3:15 All who are with me. Cf. 1 Corinthians 16:20; 2 Corinthians 13:12; Philippians 4:22; cf. also Romans 16:21–23; Colossians 4:10–14, where those with Paul are mentioned by name.
Further Study
Kent, Homer A., Jr. The Pastoral Epistles. Salem, Wisc.: Sheffield, 1993.
Knight, George W., III. Commentary on the Pastoral Epistles. Grand Rapids: Eerdmans, 1992.
MacArthur, John. Titus. Chicago: Moody, 1996.