The macarthur study bibl.., p.632
The MacArthur Study Bible, NKJV, page 632
3:10 l Phil. 2:20, 22; 1 Tim. 4:6
3:11 m Acts 13:44–52
3:11 n Acts 14:1–6, 19
3:11 o Acts 14:8–20
3:11 p Ps. 34:19
3:12 q (Ps. 34:19)
3:13 r 2 Thess. 2:11
3:14 s 2 Tim. 1:13; Titus 1:9
3:15 t Ps. 119:97–104; John 5:39
3:16 u (2 Pet. 1:20)
3:16 v Rom. 4:23; 15:4
3:16 3 training, discipline
3:17 w 1 Tim. 6:11
3:17 x 2 Tim. 2:21; Heb. 13:21
2 Timothy 4
4:1 a 1 Tim. 5:21; 2 Tim. 4:1
4:1 b Acts 10:42
4:1 1 NU omits therefore
4:1 2 NU and by
4:2 c Titus 2:15
4:2 d 1 Tim. 5:20; Titus 1:13; 2:15
4:2 e 1 Tim. 4:13
4:3 f 2 Tim. 3:1
4:3 g 1 Tim. 1:10; 2 Tim. 1:13
4:3 h Is. 30:9–11; Jer. 5:30, 31; 2 Tim. 3:6
4:4 i 1 Tim. 1:4
4:5 j 2 Tim. 1:8
4:5 k Acts 21:8
4:6 l Phil. 2:17
4:6 m (Phil. 1:23); 2 Pet. 1:14
4:7 n 1 Cor. 9:24–27; Phil. 3:13, 14
4:8 o (1 Cor. 9:25; 2 Tim. 2:5); James 1:12
4:8 p John 5:22
4:8 q 2 Tim. 1:12
4:10 r Col. 4:14; Philem. 24
4:10 s 1 John 2:15
4:11 t Acts 12:12, 25; 15:37–39; Col. 4:10
4:12 u Acts 20:4; Eph. 6:21, 22; Col. 4:7; Titus 3:12
4:14 v Acts 19:33; 1 Tim. 1:20
4:16 w Acts 7:60; (1 Cor. 13:5)
4:17 x Deut. 31:6; Acts 23:11
4:17 y Acts 9:15; Phil. 1:12
4:17 z 1 Sam. 17:37; Ps. 22:21
4:18 a Ps. 121:7; (2 Pet. 2:9)
4:18 b Rom. 11:36; Gal. 1:5; Heb. 13:21; 2 Pet. 3:18
4:19 c Acts 18:2; Rom. 16:3
4:19 d 2 Tim. 1:16
4:20 e Acts 19:22; Rom. 16:23
4:20 f Acts 20:4; 21:29
4:22 3 NU omits Jesus Christ
Introduction to Titus
Title
This epistle is named for its recipient, Titus, who is mentioned by name 13 times in the NT (1:4; Gal. 2:1, 3; 2 Tim 4:10; for the 9 times in 2 Cor., see Background and Setting). The title in the Greek NT literally reads “To Titus.” Along with 1, 2 Timothy, these letters to Paul’s sons in the faith are traditionally called “The Pastoral Epistles.”
Author and Date
Authorship by the Apostle Paul (1:1) is essentially uncontested (see Introduction to 1 Timothy). Titus was written between 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). Most likely, Titus served with Paul on both the second and third missionary journeys. Titus, like Timothy (2 Tim. 1:2), had become a beloved disciple (1:4) and fellow worker in the gospel (2 Cor. 8:23). Paul’s last mention of Titus (2 Tim. 4:10) reports that he had gone for ministry in Dalmatia—modern Yugoslavia. 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 9 times in 2 Corinthians (2:13; 7:6, 13, 14; 8:6, 16, 23; 12:18), 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 mi. long by 35 mi. at its widest, lying S 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
Like Paul’s two letters to Timothy, the apostle gives personal encouragement and counsel to a young pastor who, though well-trained and faithful, faced continuing opposition from ungodly men within the churches where he ministered. Titus was to pass on that encouragement and counsel to the leaders he was to appoint in the Cretan churches (1:5).
In contrast to several of Paul’s other letters, such as those to the churches in Rome and Galatia, the book of Titus does not focus on explaining or defending doctrine. Paul had full confidence in Titus’ 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 the 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 themselves 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).
Several major themes repeat themselves throughout Titus. They include: work(s) (1:16; 2:7, 14; 3:1, 5, 8, 14); soundness in faith and doctrine (1:4, 9, 13; 2:1, 2, 7, 8, 10; 3:15); and salvation (1:3, 4; 2:10, 13; 3:4, 6).
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?
Outline
I. Salutation (1:1-4)
II. Essentials for Effective Evangelism (1:5-3:11)
A. Among Leaders (1:5-16)
1. Recognition of elders (1:5–9)
2. Rebuke of false teachers (1:10–16)
B. In the Church (2:1-15)
1. Holy living (2:1–10)
2. Sound doctrine (2:11–15)
C. In the World (3:1-11)
1. Holy living (3:1–4)
2. Sound doctrine (3:5–11)
III. Conclusion (3:12-14)
IV. Benediction (3:15)
The Epistle of Paul the Apostle to
TITUS
Titus 1
Greeting
1Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect and athe acknowledgment of the truth bwhich accords with godliness,
2in hope of eternal life which God, who ccannot lie, promised before time began,
3but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior;
4To dTitus, a true son in our common faith:
Grace, mercy, and peace from God the Father and 1the Lord Jesus Christ our Savior.
Qualified Elders
5For this reason I left you in Crete, that you should eset in order the things that are lacking, and appoint elders in every city as I commanded you—
6if a man is blameless, the husband of one wife, fhaving faithful children not accused of 2dissipation or insubordination.
7For a 3bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, gnot given to wine, not violent, not greedy for money,
8but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled,
9holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.
The Elders’ Task
10For there are many insubordinate, both idle htalkers and deceivers, especially those of the circumcision,
11whose mouths must be stopped, who subvert whole households, teaching things which they ought not, ifor the sake of dishonest gain.
12jOne of them, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.”
13This testimony is true. kTherefore rebuke them sharply, that they may be sound in the faith,
14not giving heed to Jewish fables and lcommandments of men who turn from the truth.
15mTo the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled.
16They profess to nknow God, but oin works they deny Him, being 4abominable, disobedient, pand disqualified for every good work.
Titus 2
Qualities of a Sound Church
1But as for you, speak the things which are proper for sound doctrine:
2that the older men be sober, reverent, temperate, sound in faith, in love, in patience;
3the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things—
4that they admonish the young women to love their husbands, to love their children,
5to be discreet, chaste, ahomemakers, good, bobedient to their own husbands, cthat the word of God may not be blasphemed.
6Likewise, exhort the young men to be sober-minded,
7in all things showing yourself to be da pattern of good works; in doctrine showing integrity, reverence, eincorruptibility,1
8sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of 2you.
9Exhort fbondservants to be obedient to their own masters, to be well pleasing in all things, not answering back,
10not 3pilfering, but showing all good 4fidelity, that they may adorn the doctrine of God our Savior in all things.
Trained by Saving Grace
11For gthe grace of God that brings salvation has appeared to all men,
12teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age,
13hlooking for the blessed ihope and glorious appearing of our great God and Savior Jesus Christ,
14jwho gave Himself for us, that He might redeem us from every lawless deed kand purify for Himself lHis own special people, zealous for good works.
15Speak these things, mexhort, and rebuke with all authority. Let no one despise you.
Titus 3
Graces of the Heirs of Grace
1Remind them ato be subject to rulers and authorities, to obey, bto be ready for every good work,
2to speak evil of no one, to be peaceable, gentle, showing all humility to all men.
3For cwe ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another.
4But when dthe kindness and the love of eGod our Savior toward man appeared,
5fnot by works of righteousness which we have done, but according to His mercy He saved us, through gthe washing of regeneration and renewing of the Holy Spirit,
6hwhom He poured out on us abundantly through Jesus Christ our Savior,
7that having been justified by His grace iwe should become heirs according to the hope of eternal life.
8jThis is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.
Avoid Dissension
9But kavoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless.
10lReject a divisive man after the first and second 1admonition,
11knowing that such a person is warped and sinning, being self-condemned.
Final Messages
12When I send Artemas to you, or mTychicus, be diligent to come to me at Nicopolis, for I have decided to spend the winter there.
13Send Zenas the lawyer and nApollos on their journey with haste, that they may lack nothing.
14And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.
Farewell
15All who are with me greet you. Greet those who love us in the faith. Grace be with you all. Amen.
Titus Commentaries
Titus 1
1:1–3 This 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. Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1. The word has the basic meaning of messenger or lit. “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 bondservice to “God,” which came with great authority, responsibility, and sacrifice. See note on Acts 20:24. God’s elect. See notes on Eph. 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 Pet. 1:3–9. cannot lie. Cf. 1 Sam. 15:29; Heb. 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 Cor. 1:18–21; 9:16, 17; Gal. 1:15, 16; Col. 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 v. 1 (cf. 2:13; 3:6).
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.
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 Tim. 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 Gr. 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 Pet. 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 legitimate 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 Prov. 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 Tim. 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.
