The Study of Titus
Welcome Prayer Song
Okay, we are working through the Bible and have Titus and Philemon and Mark left before we have covered the contents of the Apostolic Record in its entirety. It will have taken us eleven years, 572 Sundays, approximately 860 hours, and over 11,500 pages of typed text. We are getting there – and this afternoon, we embark on what might be seen as the last stretch of the highway tour.
Titus Introduction and 1:1-11
December 27th, 2020 Meat
Alright, the Epistle to Titus – of whom we know nothing more (with certainty) than what we find mentioned by Paul in the epistles. It is somewhat remarkable that there is no mention of Titus in Acts nor does his name occur in the New Testament anywhere except in the writings of the apostle Paul. And from these incidental references to Paul we learn the following:
He was by birth a Gentile. Galatians 2:3 calls him a Greek, and it is certain from that passage that he had not been circumcised. Therefore, it is likely that he had not converted to Judaism before becoming a Christian and therefore it is believed that his father and mother were both Greeks – which distinguishes him from Timothy who, according to Acts 16:3, had a Jewish mother and Greek father. He had been converted to Christianity with the assistance of Paul which is supported by the opening passage of the letter to Titus that says: "To Titus, mine own son after the common faith." This is language which the apostle would not have used of one who had been converted by the involvement of another. But we remain unsure of where he lived or when or how he was converted.
As to the time when he was converted, it is known only that it occurred before the fourteenth year after the conversion of Paul; for, based on Galatians 2:1, Titus had become a Christian and was with Paul at Jerusalem. As to the place where he lived, there seems some reason to suppose that it was in some part of Asia Minor – for the Greeks abounded there and Paul labored there greatly.
Titus went with Paul to Jerusalem when he was sent by the church at Antioch to also take Barnabas and attend a first apostolic counsel where certain questions were discussed about converts from the Gentiles (which is covered in Acts 15:1-41). It is not known why he took Titus with him on that occasion so all potential reasons are conjecture. However, the reason for the first apostolic counsel that occurred was to address the question of whether Gentile converts had to be circumcised, and since Titus was both a Gentile convert and uncircumcised Paul could have taken him to the counsel to illustrate to the others the temperament of a believer who had no external signs imposed upon his body.
We can say this because Paul says in Galatians “neither was Titus compelled to be circumcised" even in the face of there being a strenuous effort being made by the Jewish converts in Galatia to see that all believers conform to that rite.
Titus' Relationship with Paul
After the council at Jerusalem, it seems probable that Titus returned with Paul and Barnabas (along with Silas and Judas) to Antioch, and that afterwards he attended Paul for a considerable time in his travels and labors. We can say this because of a remark Paul makes in 2 Corinthians 8:23 Paul writes: "Whether any do inquire of Titus, he is my partner and fellow-helper concerning you." While not as well-known as Timothy, or Barnabas or even Silas, Paul says in 2 Corinthians 7:6– "God, that comforteth those who are cast down, comforted us by the coming of Titus;" And then in 2 Corinthians 2:13, "I had no rest in my spirit, because I found not Titus my brother;" and then 2 Corinthians 7:13, "Yea, and exceedingly the more joyed we for the joy of Titus."
There is reason to believe that Titus spent some time with the apostle in Ephesus; for the First Epistle to the Corinthians was written at Ephesus, and was sent by the hand of Titus. We can assume that Paul would only send an epistle with someone he implicitly trusted. We can say this because Titus was not only sent to deliver the Epistle but to also heal the divisions and disorders that were there, and to complete a collection for the poor saints in Jerusalem, which the apostle had himself initiated. After this Titus met Paul in Macedonia, (according to 2 Corinthians 7:5-6;) but whether he
Titus in Crete
Titus was with Paul when he went with the collection to Jerusalem, and during his imprisonment in Caesarea, or on his voyage to Rome, we do not know.
We next hear of Titus (based on this epistle) as being left by the apostle in the island of Crete, that he might "set in order the things that were wanting, and ordain elders in every city." This is supposed to have occurred about the year 62, and after the first imprisonment of the apostle at Rome. It is evidently implied, that Paul had been there with him, and that he had undertaken to accomplish some important there, but that something had prevented his completing it, and that he had left Titus to finish it – which appears to be a temporary arrangement, for there is no evidence that it was designed that Titus should be a permanent "bishop" of Crete, or that he remained there long. We know this because in Titus 3:12, Paul tells him that he was sending another to take his place and for Titus to then come to Nicopolis.
Titus was with Paul in Rome during his second imprisonment there. He did not, however, remain with him until his trial, but left him and went into Dalmatia, according to 2nd Timothy 4:10 which we covered last week. What became of him afterward, we do not know for sure. The tradition is, that he returned to Crete, and preached the gospel there (and in the neighboring islands) and died at the age of 94. But this tradition depends on no certain evidence. I personally believe that he was taken by Christ in 70AD as part of his bride.
Historical Context of Crete
So, we mentioned the Isle of Crete which is where Paul left Titus to oversee temporarily. The island of Crete, is one of the largest islands in the Mediterranean, at the south of all the Cyclades, which are a group of Islands in the Ageaen Sea. The ancient authors in general say that Crete was originally peopled from Palestine and the fact of the matter is, it would be easy to pass from Palestine to the island of Crete. In fact, Sir Isaac Newton, who was also of opinion that Crete was peopled from Palestine, wrote, "Many of the Phoenicians and Syrians, in the year before Christ 1045 BC, fled from Zidon, and from king David, into Asia Minor, Crete, Greece, and Libya, and introduced letters, music, poetry, the Octaeteris, metals and their fabrication, and other arts, sciences, and customs of the Phoenicians. Along with these Phoenicians came a sort of men skilled in religious mysteries, arts, and sciences of Phoenicia, and settled in several places, under the name of Curetes, (Crete) Idaei, Dactyli."
According to Pliny, a Roman author and historian, the extent of Crete from east to west is about two hundred and seventy miles, but its breadth nowhere exceeds fifty miles. I won’t go into the ancient history of the place but at one time it had an excellent navy with some eighty boats with its men taken from conquered pirates. In all of this we are able to establish the inhabitants of Crete from a number of different people groups and so it should not surprise us that Crete did not remain a power for very long – historically speaking.
In the time of Polybius, a Greek historian, around 203 BC the “Cretans” had degenerated from their ancient character; and he charges them repeatedly with the “grossest immorality, and the basest vices.” (Polyb. 4, 47, 53; Id. 6, 46). We will see, remarkably, that even Paul denigrates the character of the Cretans (generally speaking) in this epistle.
Paul's Instructions to Titus
There is evidently a striking resemblance between the circumstances which induced Paul to leave Titus at Crete to those which existed at Ephesus when he also left Timothy there to complete an important work. So having left, he committed Titus to the work which he had hoped to accomplish, with instructions to finish it as soon as possible, and then to come to him at Nicopolis.
As to the dating of this epistles there has been a great deal of diversity of opinion. There is little doubt that Paul wrote this Epistle from Nicopolis, which was located in the western part of our Modern Greece. That said, there were a number of Nicopolis’s in that day so it may have been another location all together. If the epistle was written from the Nicopolis in modern Western Greece, it was probably written around the year 63.
The Context of Titus and Timothy
The context and setting of the epistle to Titus suggest that the difficulty he faced on the island was primarily due to the presence of Judaisers and the local population, whom Paul describes as insincere, false, and indulgent. Caution was essential at the time. This epistle bears a striking resemblance to the first epistle to Timothy. As stated in Paley's Horae Paulinae:
"Both letters were addressed to persons left by the writer to preside in their respective churches during his absence. Both letters are principally occupied in describing the qualifications to be sought for in those whom they should appoint to offices in the church; and the ingredients of this description are, in both letters, nearly the same. Timothy and Titus, likewise, are cautioned against the same prevailing corruptions, and, in particular, against the same misdirection of their cares and studies."
In addition to these general similarities, the following comparisons can be made between each epistle: 1st Timothy 1:2-3 with Titus 1:4-5; 1st Timothy 1:4 with Titus 1:14; 3:9; 1st Timothy 4:12 with Titus 2:7,15; and 1st Timothy 3:2-4 with Titus 1:6-8.
From these internal evidences and comparisons, it is believed that the epistles were written by the same person who was substantially in the same circumstances. The letter is only three chapters long with a total of 46 verses. Let’s get into it by reading verses 1-11.
The Introduction of the Letter to Titus
Paul begins the letter by identifying himself:
Titus 1:1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; 2 In hope of eternal life, which God, that cannot lie, promised before the world began; 3 But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour; 4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.
5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: 6 If any man is blameless, the husband of one wife, and his children are believers and not open to the charge of being profligate or insubordinate. 7 For a bishop, as God's steward, must be blameless; he must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, 8 but hospitable, a lover of goodness, master of himself, upright, holy, and self-controlled; 9 he must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it. 10 For there are many insubordinate men, empty talkers and deceivers, especially the circumcision party; 11 they must be silenced, since they are upsetting whole families by teaching for base gain what they have no right to teach.
The Question of Election
Back to verse one, where Paul, in yet another introduction of his letter writes:
Titus 1:1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness;
The meaning of the word rendered here, "according to" (kata)—is, probably, with reference to, meaning Paul was appointed as an apostle with reference to those God elected or chose to make up the Body of Believers in that day.
Again we are faced with the question, does God elect? Of course he does. He elected Jeremiah, David, Moses, Paul, and Jesus. Meaning he chose them to do what they would do.
Did God elect those out of the House of Israel who would receive His Son and make up the bride? Apparently so, as the election often speaks to them.
But the added question, does God elect all to be His, and therefore others to not be His, and there is no choice in the matter. Hardly.
When it comes to the Gentile world I am of the opinion that God calls to all to receive His Son by faith. And that once they have believed, perhaps he elects some to perform or serve in certain capacities. But to the question, does God elect all who are His today?
The Nature of Election and Suffering
To be believers. I do not think that we can make that jump due to the fact that he elected some from the biblical narrative. The totality of scripture does not allow this jump in logic. Additionally, we remember that whenever God elects anyone, such an election usually means two certain things: One they are elected to suffer, and two, their election is a means to bring about something better for others down the road. When he elected the Nation of Israel in general, they suffered because of it AND this election was to bring about something better to the world – its very salvation from sin. When God elected Paul he certainly suffered and his election resulting in? That’s right, the Gentiles coming to the truth!
So, Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; That’s a great last line there – “and the acknowledging of the truth which is after godliness.” If acknowledging the truth is after godliness then refusing the truth or embracing a lie is “after something other than God,” meaning non-godliness. Pursuits of non-truth then, can be seen as pursuits that are not after God, and therefore probably pursuits that will have little to no weight on the eternality of the soul. Something to consider.
Hope of Eternal Life
2 In hope of eternal life, which God, that cannot lie, promised before the world began; (says the King James) but the better translation is, “which God promised ages ago.” The line, “God cannot lie," echoes the sentiments of Hebrews 6:18 which says it is impossible for God to lie, and destroys the notion that “God can do anything – he’s God!”
I take comfort in this view of God; that being who he is and has always been it is impossible for him to do certain things like lie, or die or to possess darkness. This is a good thing, not a defict but the clarification helps us when we dialogue with others. The fact that God cannot lie; that it is his nature always to speak the truth; and that no circumstances can ever occur in which he will depart from it, is the foundation of all our hopes of salvation.
Paul continues at verse 3
The Manifestation of God's Word
3 But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Savior. I think that this verse provides us with a super important clarification as believers that we ought not try and get around which is
That God in the right time, made clear, manifested, showed (WHAT?) His Word (HOW?) through preaching.”
Now, God manifested his word 1500 years earlier than this in the sacred writings of Moses or Job (whomever came first) so what is Paul talking about? I think what Paul is referring to is that in the right time the living God manifested, showed, made clear HIS WORD Jesus of Nazareth and that he WAS and IS known through “preaching,” which is Karoogma in Greek and means by proclamation.
Why is this important? Because Jesus is preached, proclaimed as the word of God to the world. John the Baptist preached Jesus, angels at his birth proclaimed his arrival, his apostles proclaimed him and this is how God established the way that His Word made flesh would be known – through spoken Words! Isn’t that fascinating? That God’s Word made flesh would be known and manifested to others by the Words that we speak?
This is why we share Jesus with our mouths, and proclaim him who He is to all willing to hear. By the Spirit and these very words uttered by us in the material world have the capacity to enter into material beings and reveal or manifest the veracity of the Christ!
What’s also important to take from this is that where Jesus is introduced and revealed by the Spoken word he is more fully revealed in and through the written by those who have received him in faith. I make this distinction because the written word is not typically for non-believers to be introduced to Jesus. That introductory reveal is by and through karoogma – preaching. But once a person has come to see Him for who He is, the written word becomes invaluable for teaching and instruction and correction, etc. Mix these up – and preach Jesus to believers or read the Bible to non-believers – does not, in my estimation, follow in with how God has
God Our Savior
Paul says that this preaching was “committed to me according to the commandment of God our Savior.” Because we know from scripture that Jesus is our Savior, many suppose that this verse is one that endorses the Trinity. But Paul makes it clear that when he writes God our Savior he is speaking of the One to whom he only and always refers to as God – the Father. The fact that he refers to the father as our Savior does not take us away from the fact that Jesus is our Lord and Savior but only emphasizes the fact that Jesus is our Lord and Savior because God gave him to us.
We know from 1st Timothy 1:1, where Paul writes: “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and the Lord Jesus Christ, which is our hope”
How to interpret this.
We also read in Jude 1:25 the phrase, “To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen.” That the line God our Savior can be rightly applied to the Father as well as the Son. In the end, however, what Paul is really saying is that he was divinely commissioned to preach the Gospel.
4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Savior.
We note here, like we did in the letters to Timothy, that this epistle was written to nobody but Titus. We call these letters the Pastor Epistles and I find them to be somewhat obsolete in content but still of value to the believer in certain ways. Paul calls Titus, “mine own son after the common faith,” which suggests that Paul was the one who brought Titus into the faith and sort of served as a father in the faith to Him.
Fathers in the Faith
Paul says something really interesting about fathers in the faith in 1st Corinthians 4:15. He said: “For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.”
What this is saying is that as Christians everyone is trying to be an instructor of Christ to us, aren’t they? There is a teacher here, and instructor there, a point of view here, a debate there. But there are fathers few. Those who birthed or sired us into the faith. And when someone is a father, that is a lifelong relationship because you can go to them and get counsel that is different from teachers and instructors.
It's good to have mentors you can trust and turn to and learn from. I have one or two – who remain private – but they are men of God that seek Him in spirit and truth. I hope you do too.
Then Paul adds his standard introduction, saying Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Savior. Where I would be negligent if I didn’t point out that Paul ALWAYS describes God as the Father and Jesus Christ as Lord and or Savior.
Titus in Crete
At verse five he begins to get into the meat of the letter, which again is in some ways a direct echo of what he also wrote to Timothy. So let’s read:
Titus 1:5 This is why I left you in Crete, that you might amend what was defective, and appoint elders in every town as I directed you, We’ve talked about Crete and now we know why Paul left Titus there – to amend what was defective and appoint elders in every town.
The better Greek says he left them to address things left, meaning unfinished. Where Paul writes that he also left Titus there to “appoint elders,” we are faced with a debated topic. Religionists want to see this as Titus actually laying hands on elderly men and by some power bestowing upon them the authority to act in God's name. There is the implication that this is the meaning of the word by and through the Greek with the word diatasso, which could be translated ordain. However, diatasso also means, to arrange or set in order, and in this sense then what we are reading about is Titus establishing elders to lead in that area and nothing more.
Apostolic Leadership and Qualities
Characteristics of a Bishop
On the other hand, but in the same way, if Titus was merely arranging men to carry on leadership in the church at that day same difference – it had its purpose and place then, under apostolic leadership, but now that age is done, and so is it.
At this point Paul addresses much of the same stuff that he addressed in his letter to Timothy and I am going to just re-read it starting at verse 6:
6 If any man is blameless, the husband of one wife, and his children are believers and not open to the charge of being of excess or insubordinate. 7 For a bishop, as God's steward, must be blameless; he must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, 8 but hospitable, a lover of goodness, master of himself, upright, holy, and self-controlled; 9 he must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it.
Where this was true of leaders in the Apostolic church I would suggest that these descriptions might be applicable to all believers today who are constantly giving witness to others as if they were leading a flock of the Bride. In this I find benefit of the passages.
Warning Against Insubordinate Deceivers
And then Paul gives Titus a warning and says:
10 For there are many insubordinate men, empty talkers and deceivers, especially of the circumcision.
Verse 10 is a general description of those people in that age who pretended to be of the faith but this pretense was based on lots of talking, deceptive communications and actions and Paul says this was especially true of “the circumcision,” meaning the Jews – presumably Jewish converts or those who converted who demanded that other Christians also be circumcised. This addition shows us that there were not a few Jews in the Island of Crete. And Paul adds the last verse of the day:
11 they must be silenced, since they are upsetting whole families by teaching for base gain what they have no right to teach.
The Damage of Deception
The words here better mean, “Whose mouths must be stopped,” and it is a term that is not used anywhere else in the New Testament. It means, properly, to check, or curb, to bridle or restrain so in the end, put to silence. It is, of course, implied here, that this was to be done in a proper way, and in accordance with the spirit of the gospel. How this was to be done, Paul does not say.
But the results of their empty deceptive talk was that they were “subverting whole houses,” meaning “whole families,” were turning from the truth and toward a lie. Through what means? They were “teaching things which they ought not, for filthy lucre's sake. For gain.” And we once again see a connection between the lurid deceivers and their desire for money with teachers presenting lies and deception, leading whole families astray.
It was alive then. It was live yesteryear. It is alive today.
Comments/Questions/Prayer
