Epistle To Titus

Holman Bible Dictionary

Authorship Paul, “a servant of God and an apostle of Jesus Christ,” ( 2 Timothy 1:1 NIV) wrote this epistle to Titus, whom he described as “my true son in our common faith” (  2 Timothy 1:4 NIV).

Date The Epistle to Titus was written after Paul's first imprisonment in Rome. The approximate date is A.D. 63. It was written after Paul left Crete, but before he reached Nicopolis ( 2 Timothy 3:12 ). It is difficult to determine the actual place where Paul wrote, though Rome and Corinth have been mentioned by various scholars. See Titus .

Purpose Paul wrote to encourage and instruct Titus in the face of opposition. This letter from the apostle would strengthen Titus' ability to minister because it would be received with the authority of Paul ( 2 Timothy 2:15 ). Titus was to admonish the people to hold “sound doctrine” and to be “sound in faith” (2Timothy 1:9, 2 Timothy 1:13;  2 Timothy 2:1-2 ). This theme of sound or healthy doctrine was also prominent in 1,2Timothy. See 1Timothy.

Outline

I. Salutation ( 2 Timothy 1:1-4 )

II. Instructions Concerning Elders and False Teachers ( 2 Timothy 1:5-16 )

III. Instructions Concerning Christian Conduct ( 2 Timothy 2:1-15 )

IV. Instructions Concerning Believers in the World ( 2 Timothy 3:1-8 )

V. Concluding Instructions ( 2 Timothy 3:9-15 )

Overview, Chapter One: Paul wrote that a genuine knowledge of the truth leads to godliness in the life of the believer ( 2 Timothy 1:1 ). Titus was to “straighten out” what was left unfinished. His first duty was to appoint elders. The qualifications listed in  2 Timothy 1:6-9 are similar to those mentioned in   1 Timothy 3:1-7 . False teachers threatened the church. He mentioned the “circumcision group” ( 1 Timothy 1:10 NIV), a reference to converts to the Christian faith from Judaism who apparently taught that the rite of circumcision was necessary to be a complete Christian. This group of teachers and all who sought to lead the people astray were corrupt in their minds and detestable in their actions (  1 Timothy 1:15-16 ).

Chapter Two: Paul urged Titus to teach “sound doctrine” to correct the false teaching. Proper teaching would lead to proper conduct in the lives of believers. Titus was to be an example to all ( 1 Timothy 2:7 ). His teaching was to be characterized by “integrity,” “seriousness,” and a “soundness of speech” ( 1 Timothy 2:7-8 NIV), so that the false teachers could “have nothing bad to say about us” (  1 Timothy 2:8 NIV). The basis of godly living is “the grace of God that brings salvation” (  1 Timothy 2:11 NIV). Evidence of receiving God's grace and salvation is a transformation of one's life. The anticipation of the return of Christ is called “the blessed hope” (  1 Timothy 2:13 NIV). The hope of His return should motivate us to godly living.

Chapter Three: Paul reminded the believers “to be subject to rulers and authorities” ( 1 Timothy 3:1 NIV). The subjection is to be voluntary because the institution of government was created by God. The believers were to treat all persons with consideration and humility. Paul reminded them of their past and of God's kindness and love. His kindness and love were “supremely manifested in the appearance of our Savior” (  1 Timothy 3:4 NIV)

Our salvation is not because of “righteous things we had done, but because of his mercy” ( 1 Timothy 3:5 NIV). Salvation is likened to the “washing of rebirth and renewal by the Holy Spirit” (  1 Timothy 3:5 NIV). The washing of rebirth is a metaphor of a divine inner act. This act is symbolized by believers' baptism. Renewal refers to the “making new” by the Holy Spirit. Rebirth takes place at salvation, and that renewal is a lifetime process. All of this results in our justification or being declared righteous and in making us heirs with Christ of eternal life.

The letter concludes with some practical instructions for Titus. Zenas, the lawyer, and Apollos probably delivered the letter to Titus ( 1 Timothy 3:13 ). See Apollos; Circumcision; Holy Spirit; Paul; Salvation .

Mark E. Matheson

Hastings' Dictionary of the Bible

TITUS, EPISTLE TO . This Epistle was written by St. Paul (  Titus 1:1 ) to Titus while the latter was acting as his delegate in Crete (  Titus 1:5 ). It may have been a reply to a request from Titus for guidance, or may have been written by the Apostle on his own initiative, to assist his delegate in the difficulties that faced him. St. Paul had come to Crete in company with Titus (  Titus 1:5 ), but, having to leave before he could complete his work there, he left Titus behind to ‘set in order things that were wanting.’

As far as our records tell us, this was the first missionary visit of St. Paul to the island. No doubt on his journey as prisoner from Cæsarea to Rome he was windbound under its lee, sheltering from unfavourable winds at Fair Havens ( Acts 27:7-8 ); but we are not told that he landed on this occasion, and it is probable that, as a change of wind was being anxiously waited for, he was unable to leave the ship. In any case there was no opportunity then granted him of prosecuting any effective evangelization.

It has been thought possible that the visit alluded to in our Epistle might have taken place during the Apostle’s lengthened sojourn at Corinth ( Acts 18:11 ) or at Ephesus (  Acts 19:10 ). Such a visit is possible , but we have no record of it; while the general literary style of the Epistle marks it distinctly as belonging to the same group as 1 and 2 Timothy, which group on strong grounds must be held to belong to that period of St. Paul’s life which intervened between his two Roman imprisonments (see Timothy [Epistles to]).

From the Epistle it is evident that, though the Cretan Church was lacking in organization, yet it was of some years’ standing. We read of several cities having congregations in need of supervision ( Titus 1:5 ), and of elders to be chosen from among those who were fathers of ‘believing’ ( i.e. Christian) families (v. 5); while the heresies dealt with are those that are in opposition to true doctrine, rather than such as might occur in a young Church through ignorance of truth.

The Cretan character was not high. Ancient writers describe their avarice, ferocity, fraud, and mendacity, and the Apostle himself quotes ( Titus 1:12 ) Epimenides, one of their own poets, as saying ‘Cretans are always liars, evil beasts, idle gluttons.’ Christianity, without the discipline of a firm organization, springing up in such soil, would naturally be weakened and corrupted by the national vices. We are not surprised, then, to find the Apostle in this Epistle laying the chief emphasis on the importance of personal holiness of character, and insisting that right belief must issue in useful, fruitful life (  Titus 1:15-16;   Titus 1:2 passim   Titus 3:8;   Titus 3:14 ). The chief errorists mentioned by him are unruly men, vain talkers, and deceivers, especially those of the circumcision, who led men astray for filthy lucre’s sake (  Titus 1:10-11 ), men who professed that they knew God but denied Him in their lives (  Titus 1:16 ), and men who were ‘heretical’ (RVm [Note: Revised Version margin.] ‘factious,’   Titus 3:10 ). The type of error to be resisted is also seen in the caution given to Titus to avoid foolish questions, genealogies ( i.e. Jewish legendary history), and strifes and fightings about the Law, as unprofitable and vain (  Titus 3:9 ).

These dangers to the Christian faith are very similar to those opposed in 1 Timothy; with, however, this difference, that none of those mentioned here seems to have its origin in the incipient Gnosticism which in a measure affected the Church in Ephesus, where Timothy was in charge. The false doctrines in Crete are predominantly, if not exclusively, Jewish in origin, and it is known that Jews abounded in Crete.

The ecclesiastical organization, entrusted to Titus for establishment, is of the simplest kind, merely the ordination of elders ( Titus 1:5; spoken of as ‘bishops’ v. 7) officers which it had been the custom of the Apostle from the first to appoint in the Churches he established (  Acts 14:23 ). The appointment of presbyters was left entirely in the hands of Titus; but while this was so, it is evident that it would he necessary for him to consult the congregations over whom the elders were to be appointed, for he is charged to select only those whose reputation should be ‘blameless’ in the eyes of their fellow-Christians. Further, the presbyter is spoken of as ‘God’s steward,’ so that the authority committed to him by Titus was ultimately derived from God and not from man. No mention is made in this Epistle of deacons, deaconesses, or widows a fact which so far distinguishes it from 1 Timothy.

The Epistle claims to be written by St. Paul ( Titus 1:1 ); and its authenticity is established by the same considerations as establish that of 1 and 2 Timothy, with which Epistles it is closely allied in general situation, external attestation, and literary style. For a discussion of the questions involved in this connexion the reader is referred to art. Timothy [Epistles to].

The Epistle was probably brought to Titus by the hands of Zenas and Apollos ( Titus 3:13 ).

Charles T. P. Grierson.

Morrish Bible Dictionary

One of the Pastoral Epistles, so called because addressed to an individual servant of the Lord. It was apparently written after Paul's first imprisonment at Rome (when otherwise could he have left Titus at Crete?  Titus 1:5 ), and before his second imprisonment. From whence it was written is not known: its date may be about A.D. 64. The epistle urges the maintenance of good works and order in the church, and states the principles on which they are founded.

After the introductory salutation in which the counsels of God are referred to, and the acknowledging of truth which is according to piety, Paul states for what purpose he had left Titus at Crete: 1, to set in order things that were still left incomplete; and 2, to establish elders in every city, which elders are in   Titus 1:7 called 'bishops,' or overseers. The qualifications for such an office are then given: no particular gift is essential, but blameless moral character is indispensable, and soundness in the faith. There were at Crete many deceivers, especially those of the circumcision, whose mouths must be stopped.

The Cretans had a bad reputation nationally, as appears from one of themselves who had said, "The Cretans are always liars, evil beasts, lazy gluttons." (The quotation is from Epimenides, a poet of the sixth century B.C. His sayings were quoted as oracles, which may account for his being called a 'prophet.') They were to be rebuked sharply that they might be sound in the faith. To the pure all things are pure, but nothing is pure to the defiled and unbelieving, the mind and conscience being defiled.

 Titus 2 . Titus was to speak things that became sound teaching, with exhortations suited to those of different ages, and to servants, himself being in all things a pattern of good works, and his teaching such as could not be condemned. Then follows a summary of Christianity as a practical power in man, by the teaching of grace. The grace of God that carries salvation for all has appeared, teaching how a Christian is to live, awaiting the blessed hope and appearing of the glory of the great God and Saviour Jesus Christ, who died to redeem such from all lawlessness, and to purify to Himself a peculiar people, zealous of good works.

 Titus 3 . Titus was to teach subjection to worldly powers and obedience to every good work. They had been characterised by ungodliness, but the kindness and love of the Saviour-God having appeared, He according to His mercy had saved them by the washing of regeneration (the moral cleansing connected with the new order of things in Christianity: cf.  Matthew 19:28 ), and renewal of the Holy Spirit, which He had richly poured out upon them through Jesus Christ their Saviour (the 'renewal' is more than new birth, it is the Spirit's active energy in the believer), that, having been justified by His grace, they should become heirs according to the hope of eternal life. Titus was to insist on the maintenance of good works, but foolish questions were to be avoided. A heretic, after two admonitions, was to be abandoned: he was self-condemned. A few personal details are added, and the epistle closes with the benediction.

Easton's Bible Dictionary

 1 Timothy 1:2,3 Titus 1:4,5 Titus 1:13,14 3:9 1 Timothy 4:12  Titus 2:7,15

The date of its composition may be concluded from the circumstance that it was written after Paul's visit to Crete ( Titus 1:5 ). That visit could not be the one referred to in  Acts 27:7 , when Paul was on his voyage to Rome as a prisoner, and where he continued a prisoner for two years. We may warrantably suppose that after his release Paul sailed from Rome into Asia and took Crete by the way, and that there he left Titus "to set in order the things that were wanting." Thence he went to Ephesus, where he left Timothy, and from Ephesus to Macedonia, where he wrote First Timothy, and thence to Nicopolis in Epirus, from which place he wrote to Titus, about A.D. 66 or 67.

In the subscription to the epistle it is said to have been written from "Nicopolis of Macedonia," but no such place is known. The subscriptions to the epistles are of no authority, as they are not authentic.