Titus 1-3
The Truthful
Do Good

In an introduction similar to that which he wrote to Timothy (see comments there), Paul elaborates upon why he is an apostle. God commissioned him with a view to (a classical idiom for kata -RWP OLB) to bring about and further the faith of God's chosen group (by his proclamation to the Gentiles), and to teach the truth (1Tim 2:7; 2Tim 1:11) that leads to or is in accord with godliness. Godliness was a word used of pagan priests who knew and did what the gods required; it is parallel to OT righteousness, being careful to know and do all that God desires. Godliness only comes about when people embrace and experience the truth to the extent that it characterizes them. The difference between knowledge (gnosis), experiential knowledge (epignosis) and godliness can be illustrated with the following. I live in NYC and many people have never learned how to ride a bicycle. I'll ask in a class if there is anyone who doesn't know how to ride a bicycle. A few hands usually go up, and then I ask them where a person sits, where they put their hands, how to steer, how to make the bicycle move, and always get correct answers. They do know how to ride a bicycle, but they've never actually experienced it. That's the difference between the head knowledge many Christians have about their faith, and the experiential knowledge God requires for godliness. I have a friend who was really into riding his bike, to the extent that he'd shave his legs to “cut down on the wind drag” when he rode competitively. He had so much experiential knowledge and miles of riding, that he would be characterized as a biker (the shoes, spandex, gloves, and helmet didn't hurt the image either). As followers of Christ, we need to be so characterized by our application of truth, that we would be called godly. This kind of commitment to knowing and doing what pleases God is rare, because it needs a motivation that most people don't have, so as a result they are more motivated by what the world offers, than what God offers.

The godly motivation is in verse 2. Godliness according to Paul (and the Holy Spirit) is based upon the hope of eternal life. This is not hope of forgiveness/justification, for that is a present possession received by faith. One doesn't hope for what they already have. The hope is of dominion or rulership in the Age to come, the Messianic Age. “Eternal” was used of all classical authors of a fixed period of time, or an age. Only Plato used it of both a fixed and sometimes an indeterminate period (Kittle -TDNTT). See Survey of Rewards on Truthbase.net for the documentation. Most occurrences of aion in the NT are clearly referring to the Messianic Age. The idiom “forever and ever” is literally “to the Age(s) of the Ages.

This hope, or expectation of reward, is based upon the promises of God in the OT (e.g., Isaiah 40-66), as Paul proclaimed in the good news. All the “greats” of the faith were motivated by the expectation of reward: Abraham, Moses, David, Jesus, Paul, etc. See Hebrews 11, where all are being commended for believing that God rewards those who diligently seek Him. See Some Rewarding Verses for Contemplation for a short list, and the abovementioned Survey of Rewards for my class notes on the topic.

This dual purpose of Paul of developing faith and godliness so folks could be rewarded is entirely consistent with Christ's commission of him.

Acts 26:15 “So I said, 'Who are You, Lord?' And He said, 'I am Jesus, whom you are persecuting. 16 But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. 17 I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, 18 to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.'”

Paul spells out the reason he left Titus in Crete, to set things in order in the churches, and appoint elders in every city. Apostolic sanction was necessary for the infant church, and then the Body would be able to recognize and acknowledge those believers whom the Holy Spirit had matured. In Acts 20:28 he tells the elders Timothy had appointed that the Holy Spirit had made them overseers and shepherds. See comments on 1Timothy 3 for more about the receptivity to the Holy Spirit required for both maturity and caring for God's flock. The rest of the chapter outlines characteristics of good guys, and the bad guys whom the elders were to confront and convict.

See the list of the Marks of Maturity/Godliness, which are applicable to all believers who base their lives on the hope of eternal life. Note that Paul tells him to appoint elders (1:5), and then talks about overseers/bishops (1:7). See Acts 20:17, 28 and 1Peter 5:1-2 for the same equation. As in 1Timothy 3 the home life is reflective of the spiritual life, and the children are reflective of the parents. The elder must have passed on not just the faith, but faithfulness to his offspring. Just like an overseer had to be blameless (unindictable), the children could not be open to the charge of being wild (literally “not savers”), nor unruly (“not submissive”). Through his example and instruction, the father must have taught his kids to not spend all they have, developing in them self-control of desires, and delayed gratification. The key to submission is highlighting and hindering rebellion, while not being a corrupt authority which incites rebellion. These should be the goals of all parents. See the Parenting Resources on Truthbase.net for help in raising the next generation of godly leaders.

The key characteristic mentioned for all the groups in chapter 2, and absent from the lazy gluttons in the end of this chapter, and something the grace of God should teach (2:12) is being sound-minded, sometimes translated self-controlled, which is better than the KJV sober (which leads some to conclude that the chief virtue of the Christian life is not getting drunk), but still is an inadequate translation. The Greek ideal of virtue or excellence (arete) was achieved by being sound-minded, having one's passions governed by objectives (the rational/spiritual realm), rather than passions, instincts and appetites (the irrational/physical realm). A sound-minded person doesn't do what they desire, they do what God desires, knowing that pleasing Him is in their greater self-interest.

In addition to characteristics that enabled them to develop a consensus on the Lord's will for His Body (communicated through the objective and subjective revelation of the Holy Spirit), elders needed to know and embody the truth so they could teach it and refute those who opposed it. There were (and still are) many who do the devil's work in opposing God's truth and will. Paul describes them as unruly (same word used in verse 6 of the unsubmitted), profitless (vain) talkers, and deceivers of others with Satan's lies, particularly those advocating circumcision and OT ritual keeping as a means of getting blessed (Judaizers). They must be confronted and silenced so they don't influence others for the sake of temporal gain, and overthrow others' faith in God's promises (cf 2Tim 2:18). Paul quotes one of the Cretan prophets (it's always good to have someone else say the things at which people will take offense), to highlight their lying, laziness, and non-spiritual self-indulgence. These false teachers must be reproved sharply (error brought to light) so they might be sound/healthy in the faith. This should clue you into the fact that these are believers. The solution is not to evangelise them, so they believe in Christ's substitutionary atonement (they already did that), but to educate them in the truth. Sometimes one has to blast before one can build. The deficiency is not a lack of being born again, but a lack of living the new life. Such a life would be characterized by truthfulness, and attention to the truth, rather than lying and following fables and the commands of men (who turn away from the truth, which implies they had and knew it). They profess to know God (pay attention to Him), but deny Him obedience by their works, doing their will rather than God's will, and as a result both their mind and conscience are defiled (unfit for service and blessing). Remember the conscience is what governs our sense of what is right and wrong; by habitually disobeying, one loses the ability to discern good and evil. They become unfit rather than equipped for the good works God created them in Christ to do (Eph 2:10). To those who are holy/pure, all things are pure (don't sweat the details of Jewish purification or foods), but to the defiled (stained) and unfaithful (the opposite of the faithful elder's children in verse 6), nothing is pure, but everything they touch or say is tainted, because it comes from an impure heart. In contrast to the elders who are lovers of what is good, these disobedient believers are unfit for doing anything good, much less teach others. Notice that these are people in the church, opposing the truth, spreading lies, indulging their desires, saying they know (pay attention to) God, but their lives invalidate that claim. Many teach (incorrectly) that these are unregenerate people in the church. Paul wouldn't have to warn against people who denied that Jesus died for their sins. The thing being denied is the lifestyle of pleasing God, which has much greater applicability to ancient and modern audiences. Remember the corrective is not to evangelise so they accept Christ, but to refute falsehood so they follow Christ in truth, and can be blessed.

Mt 15:8 “'These people draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me. 9 And in vain they worship Me, teaching as doctrines the commandments of men.'"

In contrast to the bad guys who don't speak what is in accord with sound/healthy teaching/doctrine, which benefit the hearers, Timothy should speak those things which do. Paul describes four groups, and the common characteristic, is sound-mindedness (temporal passions governed by eternal objectives). It is the only item mentioned for young men (other than Titus' example), and is implicit in the requirement for the older women to be able to teach it to the younger women. Here women teach, but not to men. The behaviors specified are self-explanatory lifestyle choices, worth adopting wholeheartedly, so the word of God will be authenticated and upheld by their lives, rather than disparaged.

In all things Titus is to be an example of good works (again unlike the bad guys in the last chapter who follow their own desires). In his teaching, he must have integrity, both with regard to the text, and his own life, so what he said couldn't be discounted or refuted. He was to instruct slaves/employees to adorn the doctrine/teaching of God by their exemplary work ethic and performance.

The reason Titus should teach believers to have lives consistent with their belief is because the saving grace of God (KJV = which brings salvation/glorification) has been revealed (Lk 1:79; Titus 3:4) to all men/women (Jews/Greeks). The promise of Messianic grace should prompt believers to deny ungodly behavior and indulgence in temporal lusts and live sound-mindedly, righteously, and in a godly manner in this present age (here's the word for eternal – aion used for a temporal period of time, this age -Strong's # 165). The grace/glory that was brought to light through the Messianic heralds (from John to the apostles) and Christ Himself, should train (word used for disciplining children and athletes) us to go for the glory rather than the gory corruption of sin.

Those who live as God desires are motivated by the hope of the dominion/glory of the age (eternal life – 1:2). The KJV, NKJV, and NIV translators did a disservice to countless believers by translating the noun “glory” as an adjective (“glorious appearing”) rather than in accord with the grammar, and in harmony with the context, as “appearing of the glory” (ASV, NASB, ESV, etc.). Believers don't hope for Christ's eventual return (there is no uncertainty in that) but they do hope for the glory/grace of God/Jesus that will be given them (1Pt 1:13). Note the equation of God and Jesus.

1 Peter 1:13 Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; 14 as obedient children, not conforming yourselves to the former lusts, as in your ignorance; 15 but as He who called you is holy, you also be holy in all your conduct, 16 because it is written, "Be holy, for I am holy." 17 And if you call on the Father, who without partiality judges according to each one's work, conduct yourselves throughout the time of your stay here in fear...”

The motivation for doing good works is hope of reward: “Well done, good and faithful servant.” (See Some Rewarding Verses for Contemplation). This is in keeping with God's plan in saving us (Eph 1). Jesus gave himself to justify us, so that that he might redeem us from all iniquity and purify (sanctify) for Himself a people loyal to Him, who would be zealous for doing good works (see Survey of Good Works on Truthbase.net if you have any doubt what they are). Those who don't do good works are either not justified unbelievers, or believers behaving badly. The latter view is the only one consistent with justification by faith.

As he instructed Timothy, Paul tells Titus to not let anyone's disparaging of him discourage him from encouraging and reproving with all authority. 

Paul instructs Titus to remind all believers to be in submission to ruling authorities, and be ready/prepared to engage in every good work. They are also not to speak evil of others, nor be contentious, but gentle and humble toward all, since they were once difficult to be around too. Before believing in Christ, they were foolish and disobedient, deceived, and enslaved to their lusts and pleasures, incapable of loving relationships with others. But that all changed when the goodness and love (literally “philanthropy”) was manifested. He saved them (Paul includes himself in this group of justified, forgiven, and born again believers), but not by their works (because they were worthless). He saved them in accordance with His mercy (Eph 2:4) by means of the washing/cleansing (only used in Eph 5:26) that is sourced in regeneration and the renewal that is sourced in the Holy Spirit. See more comments on this in the observations in the Topical Memory System post in Titus 3:5. Paul focuses on the work of the Holy Spirit, given richly at the time of our trust in Christ (conversion/justification), so that (hina + subjunctive verb = purpose statement) those who have been justified by His grace (forgiven, done deal, can't be undone by bad behavior because it wasn't done by good behavior), might (subjunctive/conditional mood) become heirs or inheritors, according to the hope/expectation of eternal life (dominion in the Messianic Age). This is in accord with God's purpose, but it's achievement is up to us (Eph 1; Rom 11), hence the importance of obedient good works.

Paul wants Titus to affirm this faithful saying so that those who have believed in God might be careful to give attention to good works which God has planned for them. It would make no sense to Titus to be told to emphasize this if verse 7 isn't conditional. This is in accord with the OT theme of righteousness (careful to do what is right in His sight) being necessary for blessings in the Promised Land (a theme of the NT too -Mt 5-7). These things are good, and profitable in the future Kingdom (1Tim 4:8).

But unprofitable things are vain/worthless and should be avoided, especially disputes about the law. A person who insists on choosing their own way contrary to sound teaching and logic (hairetikos, from which we get the English “heretic”) should be rejected after two warnings (three strikes and you're out). Some people don't want to bring their thinking into alignment with the truth, and sometimes the most loving thing to do is to have nothing to do with them. Exposing them to more truth which they will continue to reject, just sets them up for more judgment. This is one of the reasons Jesus began speaking in parables after the leaders of the nation made it clear they didn't want to accept truth. It's also better stewardship of time and blood pressure. Paul makes some unflattering summations about the ones who reject the truth; they are warped or twisted out of the right way, sinning, and self-condemned (not a person to pal around with).

As usual, Paul adds some personal notes, when Titus gets relieved by Artemas or Tychicus, he should hasten to see Paul at Nicopolis. He should also send Zenos and Apollos (they would have been a good debating team) on their ministry journey with all they need materially. The material provision would come from the believers at Crete, who must learn (imperative) to give attention to good works that provide for the material needs of others so that they (the Cretans) wouldn't be unfruitful (in their faith, in light of the coming glory).

All who were with Paul said “Hi” and Titus should say “Hey” to all those who love (philos) Paul and his companions. Finally he wishes Titus and company the covenantal blessing of grace.