Note that in ‘a’ Paul serves God and Jesus Christ, and in the parallel he asks for grace and peace from God and Christ Jesus. In ‘b’ he refers to the faith of all God’s elect which includes the knowledge of the truth, and in the parallel he calls Titus his true child after the common faith. In ‘c’ he refers to God’s promise of eternal life promised before times eternal, and in the parallel he refers to His manifestation of His word, in accordance with His command.

We should note here also how ‘God our Saviour’ in verse 3 becomes ‘Christ Jesus our Saviour’ in verse 4. This accords with the parallel of God and Jesus Christ in verse 1 and confirms that Paul puts God the Father and the Lord Jesus Christ on equal status.

1.1 ‘Paul, a bondservant (doulos) of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the knowledge of the truth which is according to godliness,’

This is the only place where Paul opens his letter by claiming to be the ‘servant (bondservant) of God’, although he uses the title ‘bondservant of Jesus Christ/Christ Jesus’ in Romans 1.1; Philippians 1.1. He likes to vary his introductions. He is here paralleling it with ‘an Apostle of Jesus Christ’, which, with variations, is a more regular title. James, in James 1.1, has ‘a servant of God and of the Lord Jesus Christ’.

The title ‘servant of God’ (doulos theou) is applied to Moses (and only Moses) as a title of honour (1 Chronicles 6.49; 2 Chronicles 24.9; Nehemiah 10.29; Daniel 9.11). Although in LXX the references in Chronicles are translated as ‘pais theou’, those in Nehemiah and Daniel are translated ‘doulos tou theou’. It therefore indicates high status as a proclaimer of God’s truth directly appointed by God, on a parallel with Moses, and parallel with ‘an Apostle of Jesus Christ’. A parallel title ‘the servant of YHWH’ was more common in the Old Testament.

The titles may, however, also be seen as a title of humility as Paul presents himself as the slave of God. In that sense we also can use the title.

‘Apostle of Jesus Christ.’ This is the parallel New Testament status to ‘Servant of God’ as used of Moses. He was set apart from his mother’s womb to be one in whom ‘His Son’ was revealed (Galatians 1.15-16), to the unique Apostleship which he shared with Jesus’ twelve Apostles (Galatians 1.17; 2.8; 1 Corinthians 9.1, 5; Romans 11.13), and James, the Lord’s brother (Galatians 1.19) and possibly with Barnabas (Acts 14.14), although the last reference may be a lesser temporary use as of those ‘sent forth’ by the church (but see 1 Corinthians 9.6 in context). Paul is here claiming his full status as a unique representative of Jesus Christ as he does in most of his letters in one way or another. Compare especially 2 Corinthians 1.1; Ephesians 1.1; Colossians 1.1; 1 Timothy 1.1; 2 Timothy 1.1.

‘According to the faith of God’s elect, and the knowledge of the truth which is according to godliness.’ Some see this as indication that somehow Paul’s servanthood and apostleship were regulated by the faith of God’s elect, being determined by it (compare 1 Corinthians 9.2) others, however argue that ‘according to’ means ‘with regard to’. Thus Paul is simply stating that his position as a servant of God and an Apostle is for the benefit of God’s elect and for the furtherance of the knowledge of the truth. ‘According to’ could also mean ‘in accordance with’, indicating that that was how the faith of God’s elect saw it. All are in their own way true. The phrase ‘God’s elect is Pauline, being found otherwise only in Romans 8.33; Colossians 3.12. But the idea that God’s people are the elect of God is found more widely, e.g. Matthew 24.22, 24, 31; Luke 18.7; 2 Timothy 2.10; 1 Peter 1.2. They are those who have been chosen in Him before the foundation of the world (Ephesians 1.4).

‘And the knowledge (epignosis) of the truth which is according to godliness.’ This might be seen as tending to support the idea that it was how his position was seen both by the elect and by the genuine truth, or it may be seen as signifying that he was a source of the knowledge of the genuine truth. Epignosis was a popular word for knowledge with Paul, containing within it an element of ‘spiritual knowledge’ or ‘true knowledge’ in contrast with false knowledge for which gnosis is always used (1 Timothy 6.20). But the distinction is not rigid. What we can say is that false knowledge is never called epignosis in the New Testament.

‘The truth which is according to godliness.’ Compare 2 Peter 1.3. True knowledge produces godliness. True godliness and true truth go together. ‘Godliness.’ Godliness (eusebia), is not necessarily a satisfactory translation as the word does not necessarily involve God, It signifies ‘the fulfilment of obligation’, whether to God (and therefore true worship and piety) or men (and therefore loving one’s neighbour as oneself for His sake). So we may see it as Godly faith, resulting in a genuineness towards God from a worshipful heart, which also results in our fulfilment of our obligation towards our fellowman. This is always the case for those who come to spiritual knowledge of the truth.

1.2 ‘In hope of eternal life, which God, who cannot lie, promised before times eternal,’

And God’s elect, those who have come to a knowledge of God’s truth are ‘in hope of eternal life’. This is not a wishful hope, but a certain hope, like the hope that fills a child’s heart as the vehicle in which it is travelling is almost in sight of the treat in store. It knows that it is about to happen. It refers to our confident expectation of full spiritual, everlasting life under God’s eternal Kingly Rule in the new heavens and the new earth. Through Christ we already have eternal life if we are His (John 5.24; 1 John 5.13), the new life that throbs in our hearts and transforms our lives (3.5; 2 Corinthians 5.17), but in the future we will enjoy it in overwhelming measure.

‘Which God, who cannot lie, (is free from all falsehood), promised before times eternal.’ And this life was promised by the God Who cannot lie, in a promise made before ‘the times of the ages’, in other words before the world began. (See Ephesians 1.3-14; Roman 8.28-30; 2 Thessalonians 2.13; 1 Peter 1.2). This was the message that was entrusted to Paul under God’s command (verse 3), and has been committed to Titus to pass on to others. Thus the hope is a hope both of Paul and of the elect.

These reminders were an important part of his bolstering of the faith of those who had not themselves seen with their own eyes the risen Jesus Christ, especially in view of the challenging times. He was not giving Titus new teaching, he was reminding him of the vision that they both shared.

1.3 ‘But in his own seasons manifested his word in the message, wherewith I was entrusted according to the commandment of God our Saviour.’

But while the promises were made ‘before the times of the ages’, they came into fulfilment in the seasons that God chose. Firstly through Moses and the Prophets, and then ‘when the fullness of the time was come, God sent forth His Son, born of a woman -- to redeem those who were under the Law’ (Galatians 4.4). And it was the message of Moses and the Prophets as they pointed forward to Jesus Christ, and the message of Jesus Himself, with which he has been entrusted in accordance with the command of ‘God our Saviour’. His teaching was under divine command. If only we realised this more in our own lives, how much more effective our witness would be.

‘God our Saviour.’ Compare 1 Timothy 1.1. In Titus Paul slides easily between ‘God our Saviour’ (here, 2.10; 3.4) and ‘Christ Jesus our Saviour’ (verse 4; 2.13; 3.6), even speaking of ‘the great God and our Saviour Jesus Christ’ (2.13). It will be noted that each time that he speaks of God our Saviour he follows it almost immediately with a similar reference to Jesus Christ. The dual reference is no doubt deliberate.

Sometimes it is easy to get the mistaken idea that God is harsh, and that Jesus is the soft face of God. But that is, of course, totally untrue. God Himself is the Saviour. His heart is fully in it and He performs His saving work through Jesus Christ in full co-operation with Him. As Jesus put it, ‘My Father works up to now, and I work’ (John 5.17). They are doing the saving work together.

1.4 ‘To Titus, my true child after a common faith. Grace and peace from God the Father and Christ Jesus our Saviour.’

His letter is specifically addressed to Titus, but almost certainly intended to be read publicly. Note the greeting of ‘grace be with you all’ in 3.15. He describes Titus as his ‘true child’. Many of his children in the faith had let him down, but not Titus. And he and Titus are sharers in a common faith, along with all who ‘love the Lord Jesus in sincerity’ (Ephesians 6.24). It is the truth concerning Jesus crucified and risen that binds them together, and it is for all equally, both Jew and Gentile.

‘Grace and peace from God the Father and Christ Jesus our Saviour.’ Paul tends to vary his salutations, but this is the only example where ‘our Saviour’, forms a part of such a salutation. The idea has an unusual prominence in this letter. Paul is conscious that the young Cretan believers should be fully aware of the saving activity of God and Jesus Christ. It is not, however, unique for Jesus is described as ‘the Saviour’ in Ephesians 5.23; Philippians 3.20; and ‘our Saviour’ in 1 Timothy 2.3; 2 Timothy 4.10. Compare also Luke 2.11; John 4.42; Acts 5.13; 13.23; 2 Peter 1.1, 11; 2.20; 3.2, 18; 1 John 4.14; Jude 1.25.

His prayer for Titus is that God would reveal towards him His grace, His unmerited favour and compassion, and would grant him wellbeing and peace in his heart and in his life. In one way or another this was a common greeting combining Gentile and Jewish greetings. The usual combination of God, in this case ‘the Father’, and Christ Jesus, in this case ‘our Saviour’, but regularly ‘the Lord’, demonstrates the equal status that Paul applies to Jesus in the Godhead. God and Jesus can be spoken of in the same breath. Both are the objects of our worship, both are the source of our hope.

SECTION 1. Titus Must Set The Churches of Crete On The Right Path In the Light Of the False Teachers Who Are There (1.5-2.8).

In this section Titus learns that he must appoint elders, ensure that the church receive sound doctrine, warn them against false teaching, and require of them true Christian living. The fact that elders needed to be appointed points to a church which was growing throughout the island.

Overall Analysis

• a Titus is to set things in order and appoint elders in every city (1.5).
• b The moral requirements for elder/bishops (1.6-8),
• c The need to hold to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict the gainsayers (1.9).
• d The false teachers, ‘many unruly men, vain talkers and deceivers, especially they of the circumcision, who are mercenary and whose mouths must be stopped (1.10-11).
• e “Cretans are always liars, evil beasts, idle gluttons”, so that the Christians must purify themselves from such behaviour by being sound in what their faith requires of them and by not being like them (1.12-13).
• f They must not give heed to Jewish fables, and commandments of men who turn away from the truth (1.14).
• e The pure are compared with the impure, the former being pure, the latter defiled (1.15).
• d Some profess to know God, but by their works they deny him and are abominable and disobedient (1.16).
• c Titus is to speak the things which befit the sound doctrine (2.1).
• b The moral requirements for all believers, male and female, young and old (2.2-6).
• a In everything Titus is to show himself an example of good works, showing uncorruptness, gravity, sound speech which cannot be condemned as regards his doctrine so as to shame any detractors (2.7-8).

Note that in ‘a’ Timothy is to set things right, and appoint elders, and in the parallel he is to show himself a good example in behaviour and words. In ‘b’ we are given the moral requirements for elders/bishops, and in the parallel the moral requirements for the church members (compare the similar pattern in 1 Timothy). In ‘c’ he must ensure that he preaches sound doctrine, and in the parallel the same applies. In ‘d’ he warns against false teachers who are also mercenary, and in the parallel he warns against who reveal themselves to be abominable and disobedient. In ‘e’ the Christians are to purify themselves from the behaviour of ordinary Cretans, and in the parallel the pure are compared with the defiled. In ‘f’ they are not to take heed to false preachers.

Titus Is To Appoint Suitable Elders In The Churches (1.5-9).

The fact that this is a young and growing church comes out in that in many cities there appear to have been no official elders. Cretans had been present at Pentecost (Acts 2.11) and no doubt took the Gospel back with them, and we know that Paul visited Crete on the way to Rome (Acts 27.8). However, we know nothing more about how the church had become established in Crete, but if no elders had been appointed it is clear that their ministry was informal. That was not, of course, unusual in the early church, and the meetings around the island may well have at first been small. But news of the growth of the church had reached Paul’s ears, and he had paid them a visit along with Titus, and had arranged for Titus to remain there (1.5) in order to aid them in establishing their life and witness. Paul now gives Titus guidance about the appointment of suitable elders.

Analysis.

• a I left you in Crete for this reason, that you should set in order the things that were wanting, and appoint elders in every city, as I gave you charge (5).
• b If any man is blameless, the husband of one wife, having children who believe, who are not accused of riot or unruly (6).
• b For the bishop must be blameless, as God’s steward, not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre, but given to hospitality, a lover of good, sober-minded, just, holy, self-controlled (7-8).
• a Holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict the gainsayers (9).

Note that in ‘a’ he is to set things in order in the churches of Crete, and in the parallel those appointed are to be able to do the same. In ‘b an elder must be blameless, and in the parallel all bishops are to be blameless.

1.5 ‘I left you in Crete for this reason, that you should set in order the things that were wanting, and appoint elders in every city, as I gave you charge.’

Paul begins by pointing out to Titus why he left him in Crete. It was so that he could go among the churches on the island (there would probably be a number of house churches in each city and town) and set things in order, where there was any lack. Especially he had noted that there was not an established body of elders in every city. (Crete had been called ‘the island of a hundred cities’, and to begin with the churches might have been small). Thus on leaving Crete he had charged Titus to appoint such elders, where there were none, and one of the purposes of his letter was in order to give guidance in respect of this.

Eldership was at that time the method of overseeing the churches. Compare here how in Acts 14.23 Paul and Barnabas had ‘appointed elders in every church’ while in Acts 20.17 Paul called to him the elders of the church at Ephesus when he was passing through the area. Furthermore the synagogues were run by elders, and it had been the natural pattern for the Jewish church to follow, both in Jerusalem (compare Acts 15) and when the church began to separate from the synagogues. It would therefore have been a natural type of organisation for Paul to follow. Thus this letter portrays the system that we would have expected at this comparatively early date.

1.6 ‘If any man is blameless, the husband of one wife, having children who believe, who are not accused of riot or unruly.’

Compare 1 Timothy 3.2 for similar instructions concerning the appointment of overseers (bishops), and 1 Timothy 3.10 for the application of the term ‘blameless’ to deacons. The word means to be beyond reproach, unable to be accused of anything unsatisfactory. Being the husband of one wife excludes polygamists, divorced persons, adulterers, those engaged in sexual misbehaviour and probably, but not necessarily, single men (the point might be not more than one wife). What is required is that the men have exercised sexual restraint successfully within a stable marriage. Their children must also reveal that there is good family discipline. They must be believers, and not open to an accusation of prodigality (literally ‘inability to save’, thus wastefulness or extravagance) or of open misbehaviour. In other words the influence of the proposed elders over their families must be seen to be such that they follow their lead. By this they will have proved their leadership capabilities.

1.7 ‘For the overseer (bishop) must be blameless, as God’s steward, not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre,’

The natural significance of these words is that an overseer (bishop) and an elder are equivalent. There would thus be a number of ‘bishops’ in each city. The need for blamelessness is repeated but this time not with regard to their home life, but with regard to their business life. They must be blameless as God’s stewards (God’s household managers) with regard to their own lives if they are also to be over the household of God. Those who cannot use their time and money wisely in their own environment, are no fitted to be elders of the church. By describing the overseer as God's steward, Paul brings to mind the picture of the church as God's household (compare 1 Timothy 3.5, 15; 2 Timothy 2.20-21; Ephesians 2.19-22). In the secular household the steward had the responsibility of managing his master's affairs. The church leader must also be one who can responsibly see to managing his Master’s affairs by his oversight of the church. This will require dedication and faithfulness (Luke 12.35-37, 42-43; 1 Corinthians 4.2-5). They must thus not be headstrong, (self-pleasing, obstinate, inconsiderate, self-willed, having no thought for others), they must not be easily irritated, (hot headed or choleric, or a nurser of anger), not be always ready for a fight or an argument, not be of unseemly behaviour (behaving like one given to strong drink), not be violent or a browbeater, not be greedy for money obtained in an underhand way.

1.8 ‘But given to hospitality, a lover of good, sober-minded, just, holy, self-controlled,’

In contrast we are now told what they should be. They should be hospitable (literally ‘a lover of strangers’) and always ready to welcome people into their home (compare Matthew 25.35; Romans 12.13; 1 Peter 4.9). In a time when inns were in short supply, expensive and often unsavoury this was important. They should love what is good, whether it be good people, good behaviour, good things or good works, for their aim should be the promotion of good. They should be sober-minded (shunning all appearance of evil), just and fair (giving to all what is their due), holy (concerned about what is decent in life) and self-controlled, (a total master of themselves).

1.9 ‘Holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict the gainsayers.’

But above all he must hold to the faithful and true word which is in accordance with true Christian teaching, so that when he exhorts it is with sound doctrine, and in a way that convicts those who speak against him. He must be ‘apt to teach’ (1 Timothy 3.2). Note that Paul dose not just dismiss the false teachers. The hope is to win them back to the truth. It is only when they prove to be completely obstinate that he ‘commits them to Satan’ (1 Timothy 1.20).

‘According to the teaching.’ This may indicate the standard oral teaching passed on from one church to another from the main churches, but more likely it cover written records of that teaching which were being circulated.

The Reason Why He Needs To Be Such A Paragon Is Because Of The False Teaching That He Will Have To Deal With (1.10-16).

We are now given a picture of the false teachers whom Titus has been sent to combat, not by disputing with them, but by leading the true believers into righteous thinking and living.

Analysis.

• a For there are many unruly men, vain talkers and deceivers, especially they of the circumcision, whose mouths must be stopped. Men who overthrow whole houses, teaching things which they ought not, for filthy lucre’s sake (10-11).
• b One of themselves, a prophet of their own, said, “Cretans are always liars, evil beasts, idle gluttons”. This testimony is true. For which reason reprove them sharply, that they may be sound in the faith (12-13).
• c Not giving heed to Jewish fables, and commandments of men who turn away from the truth (14).
• b To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure, but both their mind and their conscience are defiled (15).
• a They profess that they know God, but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate (16).

Note that in ‘a’ they are men of evil tongue who must be stopped, while in the parallel they are men of evil behaviour who must be stopped. In ‘b’ Cretans are seen to be of low morals, while Christians are to live rightly according to their faith, and in the parallel the to the pure all things are pure, while the emphasis is on those who are defiled so that it has even defiled their minds and their consciences. In ‘c’ he must take no notice of Jewish fables, or what is demanded by people who have turned away from the truth.

1.10-11 ‘For there are many unruly men, vain talkers and deceivers, especially they of the circumcision, whose mouths must be stopped. Men who overthrow whole houses, teaching things which they ought not, for filthy lucre’s sake.’

The Cretan church was clearly plagued with men who ignored the church leadership and did their own thing, ‘unruly men’. And they were called this because their message was also unorthodox. They were vain talkers about idle speculations and deceivers in that they portrayed their ideas as being true to Christian teaching, when they were not. And a great number of them were Jewish so-called ‘Christians’, who replaced the central message of the cross and resurrection (2.14; 3.4-6) by offering fanciful interpretations of the Old Testament (1 Timothy 1.4, 7; 6.20; 2 Timothy 2.16) and the way of asceticism which resulted in a requirement to observe laws of cleanliness (1 Timothy 4.3), abstain from marriage (1 Timothy 4.3) and the observance of particular feasts (Colossians 2.16-17, 20-23). Their aim was to make themselves ‘pure’.

Thus Paul says, ‘their mouths must be stopped (muzzled).’ This will be best achieved by so presenting the truth that falsehood falls away. But the more persistent ones must, if necessary, in the end be disciplined (1 Timothy 1.20). The fact that that is not mentioned here suggests that Paul is hopeful that Titus will be able to win them back to Christ.

‘Men who overthrow whole houses, teaching things which they ought not, for filthy lucre’s sake.’ In some parts things were getting pretty bad. They were inveigling themselves into households and then ‘overthrowing them’ by convincing them of their false speculations. This may mean that they set them in disarray, or even that they converted them altogether. And all the time many of them were doing it in order to make a profit out of it. Such is the depths to which their ‘Christian’ testimony had fallen. Paul probably knew of one or to cases where this had happened. p> 1.12 ‘One of themselves, a prophet of their own, said, “Cretans are always liars, evil beasts, idle gluttons”.’

He then cites a quotation from Epimenides, “Cretans are always liars, evil beasts, idle gluttons”. Epimenides was described in Greek literature as a prophet, and Paul is therefore putting them on the spot. Either they reject this description of them, thus decrying one of ‘their own prophets’, or they accept his description and condemn themselves. Meanwhile he is citing something that the majority of Greeks would have confirmed, and doing it in terms of one of their own.

The writing is not extant, but is referred to in the early fathers. Some, however, impute it to Callimachus who cites half of it in a hymn to Zeus. The Cretians in fact had a reputation for being liars because they claimed that the tomb of Zeus was in Crete, which offended those who saw him as a god and very much ‘alive’. Indeed they coined the word ‘kretizein’ meaning a ‘Cretan liar’. Here, however, Paul uses pseustai, the normal word for liars.

The description fits the false teachers. They are lying, they are behaving like animals, and they are greedy.

1.13 ‘This testimony is true. For which reason reprove them sharply, that they may be sound in the faith,’

Paul confirms his view that this testimony is in general true of Cretans, and therefore calls on Titus to reprove sharply (incisively) any who behave like this and call on believers to live as those who are sound in faith. The behaviour described in verse 12 is not for Christians, and is contrary to all for which Christians stand. It is a reminder that we also should consider our national characteristics and repudiate any which are contrary to the teaching of Christ.

1.14 ‘Not giving heed to Jewish fables, and commandments of men who turn away from the truth.’

Thus they are to give no heed to Jewish fables, often, but not necessarily, drawn around genealogies (compare 1 Timothy 1.4; 4.7; 6.20). He may partly have had Philo and his adherents in mind with their metaphorical use of Scripture which avoided the plain meaning. But the Rabbis too were prone to speculation. There were many Jews, and no doubt Jewish Christians, in Crete, who would be an especial target for such false teachers. Nor are they to heed the commandments of men who turn away from the truth by demanding response to Jewish and other ordinances which were now superseded.

1.15 ‘To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure, but both their mind and their conscience are defiled.’

‘To the pure all things are pure’ may have been a proverb, but it may have been coined by Paul on the basis of Jesus’ teaching in Mark 7.15, 18-19; compare Romans 14.20. The point is that true purity is of the heart. And as long as the heart is pure then nothing can defile a man. That is why Jesus was never defiled when he touched a leper, or someone who was unclean, in order to heal them. He was totally pure. And those who have been made pure in the blood of Christ also cannot now be defiled by ‘things’. On the other hand if the heart is defiled and unbelieving (not truly believing in Jesus Christ) then nothing is pure whatever ordinances they go through (compare Isaiah 1.11-17). Even their mind and consciences are defiled so that they can neither understand or judge what is right.

Alternatively it is possible that ‘To the pure all things are pure’ was cited by the false teachers, on the grounds that having been purified by their ceremonies, rites and gaining of knowledge they could then do what they liked, because having been made pure in spirit nothing in the flesh could defile them. If so Paul’s reply is clear. To those who are defiled and unbelieving nothing is pure.

1.16 ‘They profess that they know God, but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate.’

These people profess that they know God (they have a form of godliness - 2 Timothy 3.5) but by their works they deny Him. They do not let their light shine before men so that they may see their good works and glorify their Father who is in Heaven (Matthew 5.16). Rather they are abominable (loathsome, to the Jews it was a word connected with idolatry, and therefore indicated shame) for they spoil all that they come in contact with. And they are disobedient, disobedient to the Gospel, and disobedient to the command to love their neighbours as themselves, for their ears are closed to God. ‘And to every good work rejected after testing (adokimos).’ None of their supposed good works measure up to God’s requirements (compare Matthew 6.1-18). It is clear that their knowledge of God, such as it is, makes little difference to their manner of life. Paul clearly considers that any genuine Christian will become totally different in attitude when he or she is converted.

Adokimos is a Pauline concept (five times in Paul outside the Pastorals, including e.g. Romans 1.28; 1 Corinthians 9.27; once in 2 Timothy 3.8 and once in Hebrews 6.8).

Instructions To Be Given To Church Members, Male and Female, Old and Young (2.1-8).

Paul opens and closes this short passage with a word to Titus, and in between speaks to all the adult members of the church. Compare and contrast 1 Timothy 5.1-16 which follows a different pattern and has a different emphasis.

Analysis.

• a But you, speak the things which befit the sound doctrine (1).
• b That aged men be temperate, grave, sober-minded, sound in faith, in love, in patience (2).
• c That aged women likewise be reverent in demeanour, not slanderers nor enslaved to much wine, teachers of what is good (3).
• c That they may train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed (4-5).
• b The younger men likewise exhort to be sober-minded (6).
• a In all things showing yourself an example of good works; in your doctrine showing uncorruptness, gravity, sound speech, which cannot be condemned, that he who is of the contrary part may be ashamed, having no evil thing to say of us (7-8).

Note that in ‘a’ he is to speak what befits sound doctrine, and in the parallel his doctrine is to be sound. In ‘b’ he speaks to the old men and in the parallel speaks to the young men. In ‘c’ he speaks concerning the old women and in the parallel speaks concerning the young women.

2.1 ‘But you, speak the things which befit the sound doctrine,’

Titus is to ensure that he gives sound teaching which fits in with and is worthy of sound doctrine, especially with regard to the behaviour of different members of the church. ‘Sound doctrine’ is doctrine that is true and contributes to wellbeing.

2.2 ‘That aged men be temperate, grave, sober-minded, sound in faith, in love, in patient endurance.’

The older men (greybeards) are to be temperate. The word nephalios literally meant sober as opposed to those who overindulged in wine, and then soberly behaved generally, that is behaving in moderation. The point is that when a man has reached a certain age he ought to have learned what are, and what are not, legitimate pleasures. They should have learned that the pleasures of self-indulgence cost far more than they are worth. Older men are to be grave (semnos). This is descriptive of the seriousness which comes with age, when a man recognises, the closer that he gets to eternity, the more he must live in the light of it. The idea is not for him to be a sombre killjoy, but simply a man who thinks before he acts, and is not frivolous about life. He must be sober-minded and masters of themselves (sophron). This describes the man whose mind has everything under control. He has learned wisdom over the years and has control over his passions and instincts. The overall idea of the three adjectives is that the older men should have lost the recklessness and thoughtlessness of youth. It is interesting that while younger men might have faith, hope and love, these greybeards have faith love and patient endurance. Like Paul in 2 Timothy they are waiting patiently for God to call them, rather than expecting His second coming in their lifetime.

So they should also be sound in faith, love and patient endurance. First they must be sound in faith. Their maturity should enable them to trust God fully the more they experience of Him. The closer they live to Christ and the more that they walk in his ways the greater their faith will grow. Secondly they must be sound in love. They must avoid being critical and faultfinding, but have compassion and concern for one another and for younger members, increasing in tolerance and sympathy and seeking to bear the burdens of others, so fulfilling the law of Christ (Galatians 6.1-2). Thirdly they must be sound in patient endurance thereby giving strength to, and being an example to, younger Christians who see their constancy, and meanwhile themselves growing ever closer to the Lord (compare Romans 5.1-5).

2.3 ‘That aged women likewise be reverent in demeanour, not slanderers nor in bondage to much wine, teachers of what is good,’

The demeanour of older women is to be reverent and dignified. They are to demonstrate to all by their attitudes the importance of sacred things, so that those who come in touch with them become aware of Christ in them, and are themselves moved to worship. Such women are often the powerhouse of the church through prayer. They are not to be slanderers, gossips or talebearers, but should always rather look for and talk about the good in others, avoiding criticism, except when it is genuinely constructive and helpful, and rather spreading love. They are not to be on the bottle (a Cretan attribute). They are to teach what is good, aiming to help and uplift, guide and encourage, rather than dampening down all with whom they come in contact. Their ministry is mainly to be to the younger women as the next verse shows.

2.4-5 ‘That they may train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed.’

Above all they are to train the younger women into what they should be. This was an especially important ministry in a society where such younger women would have little contact with men. Today this ministry can be fulfilled in Sunday School teaching and women’s groups.

The younger women are to be trained up to love their husbands and their children. This is not referring to teaching them natural emotion, but to how they are to exercise that love in the home by being a good helpmeet to their husbands and by bringing up their children wisely because they love them. They teach them how to show their love. They are also to teach them to be moderate and thoughtful, chaste and pure, and to act as good home makers. This was especially important in a place where false teachers were upsetting households (1.11). By doing this they will be fulfilling their ministry, as described in 1 Timothy 2.15, of bringing up children ready for the Lord’s service. They are to be kind and submissive (that is, paying them due respect) to their husbands lest the word of God be blasphemed. The point here is that while in the Christian church women were to be seen as equals before God (Galatians 3.28), they must not by their behaviour bring discredit on Christ in a world where women were expected to be discreet and stay at home with little male contact. Were they not to do so the church would become seen as libertine, and be ostracised.

2.6 ‘The younger men likewise exhort to be sober-minded,’

The younger men meanwhile must be exhorted to be in full control of themselves and sensible. They must be masters of themselves in Christ, fit for the Master’s use (2 Timothy 2.21).

2.7-8 ‘In all things showing yourself a pattern (example) of good works; in your doctrine showing uncorruptness, gravity, sound speech, which cannot be condemned, that he who is of the contrary part may be ashamed, having no evil thing to say of us.’

Meanwhile Titus himself must be a good example to all. His doctrine (or his way of teaching) must be pure and uncorrupt, he must be seen to be serious, and what he says is not to be open to condemnation, for he must be wise, true and discreet in all that he says (compare James 3.1-2). He is to be the example that all can follow (compare 1 Corinthians 11.1; Philippians 3.17).

‘Having no evil thing to say of us.’ The point is not that people will not say evil of us but that we must give them no occasion for doing so.

SECTION 2.

God’s People Must Live In The World As Those Who Are Looking For His Coming, And As Those Who Have Experienced His Saving Work (2.9-3.11).

Overall Analysis.

• a Christian bondservants are to be in proper subjection and are to conduct themselves towards their masters in a way that is well-pleasing (2.9).
• b They must not be speaking against them or appropriating for themselves what is their master’s (2.10a).
• c For their behaviour is to be such as will adorn the doctrine of God our Saviour (2.10b).
• d For God is working out His saving purpose so as to redeem us through the One Who gave Himself for us and, as we turn from sin, make us righteous in life as we look for the blessed hope of the coming of our great God and Saviour Jesus Christ (2.11-14).
• e Titus is to speak and exhort and reprove with all authority, not behaving in such a way that men will despise him (2.15).
• f The Cretans are to be put in mind to be in subjection to rulers and authorities and to be obedient to every good work (3.1).
• e The Cretans are to speak evil of none and to be positively gentle and humble towards all (3.2).
• d For when we were sinful God our Saviour revealed His kindness and love towards us, regenerating us not according to our deserts but saving us in accordance with His mercy through the washing of regeneration and renewing of the Holy Spirit which He poured out richly through Jesus Christ our Saviour, so that being put in the right by grace we might have hope of eternal life (3.3-7).
• c Their behaviour is to be such as befits those who have believed God (3.8)
• b Titus must shun foolish questions and strifes and fighting (3.9).
• a While promoters of dissension are to be rejected after two admonitions (3.10-11).

Note that in ‘a’ bondservants are to be in subjection and well pleasing, while in the parallel anyone who promote dissension is to be rejected as not well pleasing. In ‘b’ The bondservants are not to be argumentative or dishonest, and in the parallel Titus is to shun foolish questions, strife and fighting. In ‘c’ their behaviour is to be of such as will adorn the doctrine of God our Saviour, and in the parallel their behaviour must be that of those who believe in God. In ‘d’ we have described the great saving activity in the Name of our great God and Saviour Jesus Christ, and in the parallel we have described that that great saving activity is through Jesus Christ our Saviour. In ‘e’ Titus is to speak good and not let men despise him, and in the parallel the Cretans are not to speak evil of any but to reveal good. In ‘f’ we have the central fact that Cretans are to be in subjection to rulers and authorities and to be obedient to every good work

This section then divides into two parts.

What Our Behaviour Should Be Towards Outsiders In View Of The Fact That We Are Looking For The Lord’s Coming (2.9-3.2).

Two main aspects of behaviour towards outsiders are in mind here, both of which are unavoidable to those concerned. The first is the position of a bondservant to his usually non-Christian master, and the second is the position of all towards authority. And both of these are put in juxtaposition to the Lord’s coming. Because Christians are not of this world, but are seeking to win this world to Christ, they are to behave in an exemplary way so that no discredit or blame comes on either Christ or the church. They must recognise that in the end it is what they are in Christ that matters, as those who are experiencing the work of the Saviour, not what their earthly status is, which is not of prime importance.

Analysis.

• a Exhort servants to be in subjection to their own masters, and to be well-pleasing to them in all things; not gainsaying, not purloining, but showing all good fidelity (2.9-10a).
• b That they may adorn the doctrine of God our Saviour in all things (10b).
• c For the grace of God has appeared, bringing salvation to all men, instructing us, to the intent that, denying (renouncing) ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world (2.11-12).
• d Looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ (2.13).
• c Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a people for his own possession, zealous of good works (2.14).
• b These things speak and exhort and reprove with all authority. Let no man despise you (2.15).
• a Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work, to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men (3.1-2)

Note that in ‘a’ bondservants are to be in subjection to their masters, to be well pleasing, and not to speak against them, and in the parallel we are to be subject to the authorities who are over us, to be ready for every good work, speaking evil of no one. In ‘b’ they are to adorn the doctrine of God our Saviour, and in the parallel Titus is so to speak that he is not despised. In ‘c’ God’s gracious activity in salvation has appeared in order to transform us, and in the parallel our Saviour Jesus Christ has given Himself for us in order to redeem us and transform us. Centrally in ‘d’ is our need to look for our blessed hope, the glorious appearing of our God and Saviour Jesus Christ.

2.9-10 ‘Exhort servants to be in subjection to their own masters, and to be well-pleasing to them in all things; not gainsaying, not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.’

He is to exhort bondservants to be in proper subjection to their masters. The stronger ‘be in subjection’ as compared with the milder ‘obey’ (Ephesians 6.5; Colossians 3.22) may suggest that there was a tendency in Crete for Christian bondservants to exercise their new freedom in Christ by becoming arrogant. Rather they are to seek to be well-pleasing to their masters in all things, not speaking against them or going against them or purloining what is theirs, but rather showing true fidelity towards them. They are to behave towards them as they would towards Christ, serving them in singleness of heart, and being content with their own position (although accepting freedom if it is offered - Ephesians 6.5-7; Colossians 3.22-24; 1 Corinthians 7.20-23). In other words they are to be model servants for Christ’s sake. This is, of course a general instruction, and would not apply to any attempt by their masters to prevent them from being Christians. By this behaviour Christ will be honoured, and the spread of the Gospel will not be hindered. In this way they are to ‘adorn the teaching of God our Saviour’ in everything that they do, thereby bringing honour to God. For what is important is not this world and its status, but the next. The word ‘adorn’ means to present in such a way as to reveal its full beauty. Men should see their good behaviour and glorify their Father Who is in Heaven (Matthew 5.16).

We may equally apply this idea to modern employment, although that is not to say that we should not react against unfairness and mismanagement in a proper way, for that would not be seen as rocking the foundation of our society and making us enemies of the people, or, in this modern world, as dishonouring to Christ, as long as it is done in the right spirit.

2.11 ‘For the grace of God has appeared, bringing salvation to all men,’

And the reason that they are to behave like this is because of the tremendous event that has taken place. It is because the undeserved, unmerited favour of God has appeared, active on their behalf and bringing the open offer of salvation to all men, master and bondservant alike. A far greater freedom is thus now on offer besides which earthly freedom fades. For our Saviour Jesus Christ has given Himself for us so that we might be His saved people, and live like it (verse 14). What Isaiah had promised, has now come (Isaiah 25.9; 26.1; 45.8, 17; 46.13; and often). And it has come through God’s Servant (Isaiah 49.6). God has now acted in the world as never before.

2.12 ‘Instructing us, to the intent that, denying (renouncing) ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world,’

And this salvation requires of us that we deny, renounce totally, all ‘ungodliness’, that is, all lack of faithfulness to either God or man, and that we turn our back on all worldly desires, (looking for gain or status in this world), rather living soberly, righteously and godly in this present world as our Saviour Himself did. The thought is not that we should not seek ordinary advancement. It is that it should not be the controlling factor of our lives. For our lives are to be lived in all seriousness in the light of things above as befits a servant of God, revealed in fulfilling Christ’s teaching on righteousness as found for example in the Sermon on the Mount (Matthew 5-7), in seeking to be pleasing to God in every way (Colossians 1.10), and in truly worshipping Him.

2.13 ‘Looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ,’

And we are to do this in the light of His coming and what will come about then. For we are to do it looking for our blessed hope. And what is that blessed hope, it is the appearing of the glory of our great God and Saviour, Jesus Christ, that wonderful time when He will come in His glory, and all that is wrong will be put right, with every man receiving His God-appointed status, whether it be good or bad (Matthew 16.27; 24.30-31; 25.31-46; Romans 14.10-12; 1 Corinthians 3.10-16; 4.5; 2 Corinthians 5.10). We are to be like servants busy about the house, with sleeves rolled up and light burning, ever expectantly awaiting their Lord’s return (Luke 12.35-46). This was Jesus’ theme in the Sermon on the Mount, where all His injunctions were given in the light of His coming, and He required of us, in the light of that, that we do the will His Father Who is in Heaven (Matthew 7.21-27). It should be the expectant hope of every believer.

Our great God and Saviour Jesus Christ.’ For the One Who is coming is the Mighty God (Isaiah 9.6), and He is the One Who has become our Saviour. God our Saviour (verse 10) and Jesus Christ our Saviour, are as One. Our God is our Saviour, coming to set us free from sin. The construction ‘the great God and our Saviour’ indicates one and the same person (compare Romans 9.5). This is confirmed by the early Greek fathers, although not by the versions, and a similar phrase is found of the deification of the Ptolemies where the oneness cannot be in doubt. A similar construction is also found in Plutarch, for nouns linked by the same article generally designate the same subject unless they are proper names. Furthermore we never find in the New Testament the idea of a coming epiphaneia of God as such, and to speak of ‘the great God’ would be unusual if it simply referred to God Himself. It is because he is linking Jesus with God that he calls Him ‘the great God’ (Isaiah 9.6)

‘Appearing (epiphaneia).’ Compare 2 Thessalonians 2.8; 1 Timothy 6.14; 2 Timothy 4.8; 1 Peter 1.7. The word indicates appearing in divine manifestation, and in the same way as a great King making a ceremonial royal visit. It points to the open revelation of His glory.

2.14 ‘Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a people for his own possession, zealous of good works.’

But the One Who is coming is not just the mighty King and Judge, He is also the One Who gave Himself for us in order to buy us back to Himself (1 Corinthians 6.20; 1 Peter 1.18-19) and pay our ransom (Mark 10.45) by the offering of Himself. The word translated ‘redeem’ means ‘to pay a ransom’. He is the Redeemer, the One Who pays our debts so that we might go free (Colossians 2.13-14). He is our Saviour, the One Who brings forgiveness and will make us completely whole (see Matthew 1.21). He ‘gave Himself for our sins’ (Galatians 1.4; Ephesians 5.25; 1 Timothy 2.6), and ‘suffered for us, the righteous for the unrighteous, that He might bring us to God’ (1 Peter 3.18). For ‘to redeem us from all iniquity’ compare Psalm 130.8.

‘Gave Himself for us’, that is, on our behalf. He did it for us (compare 1 Timothy 2.6; 2 Corinthians 5.21). It was as a sacrificial offering (see Romans 8.3; 1 Corinthians 5.7; John 1.29; Hebrews 9.12, 14; 10.12, 14).

‘And purify to Himself.’ He not only redeems, He cleanses. See 1 Corinthians 6.11; 1 John 1.7. Elsewhere we learn that this is partly accomplished through His word (Ephesians 5.25-26), and by turning from unrighteousness to righteousness (Isaiah 1.15-16). But it is primarily through coming to His light and through the shedding of His blood (1 John 1.7).

‘A people for his own possession, zealous of good works.’ And His purpose in all this is in order to produce a ‘people for His own possession’. A similar phrase occurs in Exodus 19.5 where it is used by God to indicate a treasure which He has set apart for Himself. These are to be His own people, His own treasure. They are the true people of God (2 Corinthians 6.16-18), springing as a refined remnant from the old (Zechariah 13.9; Malachi 3.2-4), the new nation replacing the old (Matthew 21.43), the new branches of the true vine from which old fruitless branches have been cut off (John 15.1-6), the revivified olive tree (Romans 11.16-14), the new household of God (Ephesians 2.11-22), the Israel of God (Galatians 6.16). They are His jewels (Malachi 3.16-18). But note carefully why He has made them His own possession, a people set apart for Him. It is so that they may be zealous of good works, eager to participate in and constantly maintain good works. It is so that they may be the light of the world, bringing glory to God by what they do (Matthew 5.16).

2.15 ‘These things speak and exhort and reprove with all authority. Let no man despise you.’

These things Titus is to speak and exhort, and if necessary he must reprove those in the Cretan church who need it, with all authority. He is not to allow anyone to despise him, or override him, for these are the truths on which the Gospel is based, and will enable the Cretans to adorn the Gospel.

The word for ‘authority’ occurs three times in the Pastoral letters and four times in Paul’s other letters, and nowhere else in the New Testament. It is a typical Pauline emphasis.

3.1 ‘Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work,’

And just as bondservants are to be subject to their masters, so the whole church are to be subject to their rulers and the authorities who are over them, and ready for any good work. Note that this obedience is to their rulers and refers to anything that is ‘a good work’. There would be an exception if what was required of them was wrong. We can compare here Romans 13.1-4. Christians are not to be anti-authority.

3.2 ‘To speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.’

Furthermore just as the bondslave must not speak against, or contrary to, his master, so must the Cretan Christians not speak evil of anyone. The general principle applies to all (compare James 3.1-12). Nor must they be unnecessarily contentious. There would, of course, have been times when they would have had to stand up for a matter of principle or conscience, but it should only be in the interests of all, not just of their own interests. They should rather be gentle and kind. This word carried the meaning of someone who always observed the true spirit of the law. They were to be concerned for what was innately just. And they were to ‘show meekness’ towards all. That is theymust be self-controlled and not always looking to their own interests. Compare the use of the same words in 1 Timothy 3.3 of elders. They were therefore to show consideration, thoughtfulness and humility towards all men.

u> For Redeemed Man Is A Changed Man Because Of What God Has Wrought In Him And Is Therefore To Live A Changed Life As Paul And Titus Have Themselves Experienced (3.3-10).

As this short letter comes to its conclusion Paul now draws attention to what God’s salvation means for all who are now Christians. All, without exception, had been utterly sinful in various different ways, but God our Saviour had stepped in His great kindness and love (compare Ephesians 2.6) and in accordance with His mercy has saved us, giving us new life and the renewal of the Holy Spirit promised in the Prophets, which has been poured out on us richly through Jesus Christ our Saviour. And the result is that we have been accounted righteous through His unmerited favour, and made heirs according to the hope of eternal life. And then he stresses that for all who are involved this must mean being careful to maintain good works, while avoiding all that is foolish and contentious, for these last belong to the old life, so that we should rid ourselves of them.

Analysis.

• a For we also once were foolish, disobedient, deceived, serving many kinds of desires and pleasures, living in malice and envy, hateful, hating one another (3).
• b But when the kindness of God our Saviour, and His love toward man, appeared (4).
• c Not by works done in righteousness, which we did ourselves, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit (5).
• d Which He poured out on us richly, through Jesus Christ our Saviour (6).
• c That, being justified by His grace, we might be made heirs according to the hope of eternal life (7).
• b Faithful is the saying, and concerning these things I desire that you affirm confidently, to the end that they who have believed God may be careful to maintain good works. These things are good and profitable to men (8).
• a But shun foolish questionings, and genealogies, and strifes, and fightings about law, for they are unprofitable and vain. A factious man (promoter of dissension) after a first and second admonition refuse, knowing that such a one is perverted, and sins, being self-condemned (9-11).

Note that in ‘a’ we were once foolish and deceived, hateful and hating one another, and in the parallel he is to shun what is foolish and deceitful, and especially promoters of dissension and hatred. In ‘b’ God’s kindness and love towards us has appeared, and in the parallel our kindness and love must be shown towards others. In ‘c’ we have not been saved by works of righteousness, but because of His mercy, which has resulted in new life and the renewal of the Holy Spirit, while in the parallel we have been justified by His unmerited favour so that we might be made heirs of eternal life. Centrally in ‘d’ this has all been poured on us through Jesus Christ our Saviour (Matthew 3.11).

3.3 ‘For we also once were foolish, disobedient, deceived, serving many kinds of lusts and pleasures, living in malice and envy, hateful, hating one another.’

Paul begins his final summary by again revealing what is in the heart of all men (compare Romans 3.10-18; 1 Corinthians 6.9-11; Ephesians 4.17-24). He could have added, there is none righteous, no not one, for all have sinned and come short of the glory of God (Romans 3.10, 23). For the summary brings out man’s folly in failing to recognise the truth, which results from man’s disobedience which darkens his mind, with the consequence that man is deceived by Satan (2 Corinthians 4.4), and thus follows many kinds of desires and pleasures, and lives in malice and envy, while being hateful and hating others. It is a damning indictment.

We might at first look at this and say, this was not what I was like. But if we think about it we will recognise that the description is only too true. Why did we take so long to come to Christ? Because we were foolish (without spiritual understanding). What was a main cause of our foolishness? It was an unwillingness to obey God and His Law. As Jesus Himself said, ‘he who wills to do His will, will know of the teaching whether it is of God’ (John 7.17). Men do not appreciate God’s teaching because they do not want to do His will. That is the reason why they are disobedient, and wander from the truth, as we also once did. That all men are deceived is unquestionable. As Paul says in 2 Corinthians 4.4, ‘the god of this world has blinded the minds of those who believe not, lest the light of the Good News of the glory of Christ, Who is the image of God, should shine on them’.

‘Serving many kinds of desires and pleasures.’ This basically summarises the life of nearly all men and women, including sadly many who call themselves Christians. The aim of their lives is to satisfy their desires and enjoy their own pleasures, with little or no thought of God.

‘Living in malice and envy.’ It would be a brave person who claimed never to act out of malice and envy. Envy ruins and spoils many people’s lives and all are at times malicious, although some more often than others. And this in a country influenced for centuries by Christian teaching. It was from this that Jesus came to save us.