COMMENTARY ON TITUS
LESSON NUMBER 1
“ Tit 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” (Titus 1:1)
INTRODUCTION TO THE EPISTLE OF TITUS
INTRODUCTION
The epistle to Titus is one of the few Scriptural books written to an individual. Others individuals are Theophilus (Luke and Acts), Timothy, Philemon, a sister referred to as “the elect lady” (2 John), and Gaius (3 John). In Scripture, this is itself a unique situation. Under the Old Covenant, books identified with the name of an individual (Samuel, Esther, Nehemiah, Ezra, Isaiah, Jeremiah, etc) are either about that person or were written by them. They were not the individual to whom the book was written. This circumstance provides some insight into the nature and superiority of the New Covenant, and the relationship the people themselves have with God through Christ Jesus. While there is a certain uniqueness given to certain people who are in Christ (the apostles, certain spiritual leaders, etc), it is of a different order than that which was extant during the Law. In Christ Jesus, the Mediator of the New Covenant, there is a commonness among the people that did not exist before Him. They all share a “common salvation” (Jude 1:3) and a “common faith” (Tit 1:4). Too, they comprise “one body” (Rom 12:5; Eph 4:4), and are united by the Holy Spirit (Eph 4:4) and their faith (Eph 4:13). Under this economy, waywardness is the exception to the rule, and the constituents of the covenant are admonished to see to it that an “evil heart of unbelief” is not found in them (Heb 3:12). All of this means that, by virtue of their oneness, all may profit from what it is said to either an individual believer, or a congregation comprised of believers. If a rebuke is delivered, all may learn from it – either to recover from the condition or to avoid it. Because faith essentially uproots a people from this world and identities them with heaven, instruction, exhortation, comfort, etc. bring mutual benefit to all who read or hear. All of this is buttressed by the working of the Holy Spirit who causes the Word to sustain life in the people. Thus, when we read a letter written to Titus, there is a very real sense in which it has been written to all believers, for Titus is part of Christ’s body, and does not stand alone. This is a marvelous circumstance, bringing great advantage to the people of God. It removes the necessity of spending an inordinate amount of time on historical backgrounds, personal traits of the individual, and unique circumstances. While such things are certainly not to be altogether ignored, they are on the periphery of benefit, and not at its heart. All of this will be abundantly confirmed as we launch into the perusal of this brief but pungent epistle.
INTRODUCTORY THOUGHTS TO THE EPISTLE TO TITUS
Titus 1:4a “To Titus . . . ”
Although there is a commonness among those who are in Christ Jesus, there is a subordinate sense of individuality – that is the marvel of being in Christ Jesus. It is what allows apostolic writing to be addressed to a single person, even though it brings spiritual profit to the entire body of Christ within every age. Here is a letter written to a certain person sometime (as it is generally assumed) between 56 and 64 A.D. It is also thought that this was the first of three, what is called, “the pastoral epistles” (1 Timothy, 2 Timothy, and Titus)– that is, letters written to spiritual leaders concerning their conduct and teaching. Yet, this letter written nearly two thousand years ago remains relevant to the believers of our time. Nothing in it is archaic, even though particular circumstances were addressed. No part of it has been rendered obsolete by custom, environment, technology or social advance. This confirms that sound teaching deals with situations in such a way as to profit all generations of believers. “Good doctrine” (1 Tim 4:6) is not tailored for a certain time, culture, or circumstance. It rather addresses life primarily at the level of principle, and after that touches upon needful particulars (such as the fornicator in Corinth, the defections of Corinth and Galatia, the intrusion of philosophy in Colossae, etc). This is why it is important to take due note of HOW holy men of God addressed problems in the Scriptures. It also mandates that we pick up on their emphasis – the focus and direction of their teaching.
TITUS. Titus was not a Jew, but was an uncircumcised Gentile. Furthermore, when Paul was pressured by the Jews to have Titus circumcised, he refused to do so (Gal 2:3-5). All of this suggests that Titus was not a Jewish proselyte, or had not officially converted to Judaism. We know nothing of the time and place of the conversion of Titus – only that this was done through Paul, who referred to him as his own “son after the common faith” (Tit 1:4). It was sometime after Paul was converted, and before fourteen years of Paul’s newness of life had passed. Galatians 2:12 informs us that fourteen years after Paul had spent time in the regions of Syria and Cilicia (Acts 9:30), he went up to Jerusalem, taking Titus with him.
Titus is mentioned thirteen times in Scripture (2 Cor 2:13; 7:6,13,14; 8:6,16,23; 12:18; Gal 2:1,3; 2 Tim 4:10; Tit 1:4). He is the one Paul trusted to report on the condition of the church in Corinth (2 Cor 2:13; 7:6,13,14). He also gave Titus the responsibility of finalizing the gathering of the offering for the poor saints in Jerusalem that had been delayed in Corinth (2 Cor 8:6). This man had an earnest care for the church in Corinth – a care that God had put into his heart (2 Cor 8:16). Paul referred to him as “my partner and fellow helper,” particular regarding the troublesome circumstances in the Corinthian church (2 Cor 8:23). Titus was faithful, at no time exploiting the people of God (2 Cor 12:18). When Paul went to Jerusalem to report the work that Christ had done through him among the Gentiles, he took Titus with him (Gal 2:1). Toward the close of Paul’s ministry, Titus “departed to Dalmatia,” a region in Europe (Austria) (2 Tim 4:10). According to the Scriptural records, it is certain that Titus was with Paul when he went from Antioch to Jerusalem (Gal 2:1). If the first letter to the Corinthians was written in Ephesus (1 Cor 16:8), it is also certain that Titus spent time with Paul there, from which he was sent to Corinth (2 Cor 7:13; 8:23). This epistle also refers to Paul sending Titus to Crete “to set in order the things that are wanting, and to ordain elders in every city” (Tit 1:5). Church history affirms that Titus was the spiritual leader on the Island of Crete, dying there at the age of ninety-four.
Thus we are introduced to a man noted for his spiritual sensitivity (2 Cor 7:15; 8:16), godly reputation among the churches (2 Cor 8:23), and faithfulness in labors (2 Cor 8:23). He was also noted for accepting and responding to exhortation (2 Cor 8:16-17). He himself was a comforter, encouraging the apostle Paul himself (2 Cor 7:6), and was refreshed and made joyous by the progress of the saints (2 Cor 7:13).
It ought to be noted that none of these qualities rank highly in a institutional environment. And yet, they were distinguishing traits to Paul, and worthy of mention. The inclusion of Titus in the Scriptural record verifies the focus of apostolic preaching and teaching, of which Titus was himself a product. There is absolutely no reference to anything in Titus that is common in the Christianity of our day. Were Titus to seek admittance into a theological school, these are not the areas that would be stressed. If he were to seek to be a leader in the average church, these are not the qualities on which he would be judged. However, this is the kind of man through whom the Lord consistently works. Let every young man be encouraged to be noted among godly men and women for faith, trustworthiness, sensitivity, and eagerness to do the will of the Lord. Let them, like Titus, choose to spend time with men of faith and insight, and to learn to be responsible in the handling of the truth, fulfilling godly assignments, and being discerning in their observations. One ounce of qualities like these outweighs a ton of academic expertise and worldly acumen.
PAUL, A SERVANT OF GOD, AND AN APOSTLE OF CHRIST
“ Titus 1:1a Paul, a servant of God, and an apostle of Jesus Christ . . .”
PAUL, A SERVANT. Other versions read “bond-servant of God,” NKJV “God’s slave.” CJB “Servant,” “bond-servant,” “slave” – it should be obvious that this is not speaking of mere employment, or of a mildly preferred occupation. All of these expressions speak of a decision that has been first made by a superior One, and then accepted by the inferior. The interests of another are being served. There is an absence of self-will and self-interest, as the individual is actually being governed by a will perceived as being higher than his own. In this case, of course, the will of God is actually superior to all other wills. That means that any failure to acquiesce with that will is an act of rebellion, for when God wills something, there is no provision made for men to reject it with impunity.
The word “servant” is translated from a word having the root meaning, “subject to,” THAYER “subservient,” FRIBERG and “completely controlled by someone.” LOUW-NIDA As used here, it means “one who gives himself wholly to another’s will,” THAYER “one who serves in obedience to another’s will.” FRIBERG In this case, the fact that the “servant,” or “bondslave,” is a willing one, does not diminish the fact that God’s will is the compelling principle in the matter of that choice. The religious climate of our day has greatly diminished the possibility of forming a proper concept of the will of the Lord. There is too much allowance for self-will, rejection, delay, and half-heartedness. However, in the Divine economy, there is no tolerance at all of either the ignorance of God’s revealed will, or a failure to wholly subscribe to it and do it. Further, that will is to consistently be done “from the heart” (Eph 6:6). Any approach to preaching and teaching that does not foster this frame of mind, and insist that it be carried out consistently, not only is not of God, it tends to put the individual at variance with God.
OF GOD. Paul affirms that he is the “servant of God.” But, what does that mean? These days religious men are prone to formulate their own plans based on their own desires, and then claim they are serving God. While there is an element of truth to such a view, it is by no means a thorough one. For example, we are to do everything “in the name of the Lord Jesus, giving thanks to God and the Father by Him” (Col 3:17). This, however, is not the precise intent of this expression. Here, Paul is referring to his placement in body of Christ. He knew “now hath God set the members every one of them in the body, as it hath pleased Him” (1 Cor 12:18). His servanthood refers particularly to the function he was given to fill in the body of Christ. It is more particularly detailed in the following expression.
AND AN APOSTLE OF CHRIST. Other versions read, “emissary of Yeshua the Messiah,” CJB “legate of Jesus the Messiah,” MRD (a “legate” is an official emissary, or designated representative), “messenger of Jesus Christ,” LIVING and “apostle (a special messenger).” AMPLIFIED As used here, an “apostle” is one sent forth directly by Christ as His representative and messenger. Such are given a message to declare, and they are sent forth to declare it. Paul is, then, stating that he is writing as a duly empowered messenger of Jesus, delivering the word given to him by Jesus Himself.
Like a “servant of God,” the “apostle” is serving the interests of another – delivering the messenger of another. He is even delivering it as directed by the Head of the body, which often involved where to go, when to go, and to whom the message was to be delivered. There are “false apostles” who claim they are sent from Christ, but are not, but were “transforming themselves into the apostles of Christ” (2 Cor 11:13). Jesus told the church in Ephesus that they had been subjected to some who said they were apostles, but were not (Rev 2:2). For this reason, Paul referred to “the signs of an apostle” which confirmed that the message he delivered was, in fact, from the Lord Jesus (2 Cor 12:12). Although there are some in our day who refer to themselves as “apostles,” that certainly does not make them so. Barnabas was an “apostle” sent forth by the Holy Spirit (Acts 14:14). That text stands as the solitary example of the use of this word to anyone other than the twelve apostles and Paul. “Apostle” is not an appropriate title for men to arrogate unto themselves.
Paul was writing within the framework of his apostleship. That means that what he wrote had everything to do with turning men from darkness to light, and from the power of Satan unto God. It had to do with the forgiveness of sins and the obtaining of an inheritance among those who are sanctified by faith in Christ (Acts 26:18). There is no form of friendship or earthly acquaintance that can supercede that kind of relationship. That is because it has to do with man and God, as compared with man and man. In my judgment, there is room for considerable improvement in this area among those professing faith in Christ. There is an inordinate regard for men after the flesh, and it is the source of all manner of trouble.
As Paul wrote to Titus, he did not do so merely as his friend or colleague, and Titus was not to regard his letter in such a manner. In the kingdom of God, interpersonal relationships are not to be considered “after the flesh” (2 Cor 5:16). Jesus affirmed, “the flesh profiteth nothing” (John 6:63). It appears to me that Paul takes great care to discourage that kind of assessment of himself.
FAITH AND ACKNOWLEDGMENT
Titus 1:1b “ . . . according to the faith of God's elect, and the acknowledging of the truth which is after godliness.”
Paul continues to elaborate on his servanthood and apostleship – the One whose interests He is serving, and the One who sent Him forth with particular insight into the Gospel and Divine intention. He will accent the focus of his labors, which serves to clarify exactly what God is doing among men, for the message is inexorably tied to God’s purpose.
ACCORDING TO THE FAITH OF GOD’S ELECT. Other versions read, “for the faith of those chosen by God,” NASB “for the faith of God’s elect,” NIV “for the sake of the faith of God’s elect,” NRSV and “to stimulate and promote the faith of God’s chosen ones.” AMPLIFIED The words “according to” are translated from a single Greek word (kata.) that is “a preposition denoting motion or diffusion or direction from the higher to the lower.” THAYER The intention of the text is not say the faith of God’s elect was the impetus or cause for Paul’s apostleship. That is, he was not made an apostle owing to the faith of those chosen ones. Here, the meaning is that the purpose for Paul’s apostleship was to promote faith, and the direction of that intention was “God’s elect.” God knew who these people were, and thus directed Paul in his labors through the Holy Spirit. Furthermore, the initiation of faith was not the total purpose, but the maintenance of that faith as well. This accounts for his many epistles to the churches. Paul is saying that being a servant of God and an apostle of Jesus Christ was in strict accord with the development and furtherance of faith within God’s “own elect” (Lk 18:7).
There are several Pauline expressions that confirm the truth of this statement. For example, Paul said he wrote the Corinthians in order that their “faith should not stand in the wisdom of men, but in the power of God” (1 Cor 2:5). This is why he sent Timothy to Thessalonica to “comfort” them “concerning” their “faith” (1 Thess 3:2). It is why he wanted to know about their faith (1 Thess 3:5-7). This is the reason he endeavored to see to it that nothing was “lacking in” their “faith” (1 Thess 3:10). This purpose dictated Paul’s exhortation for the people of God to “stand fast in the faith” (1 Cor 16:13), examine themselves to determine if they were “in the faith” (2 Cor 13:5), and to “continue grounded in the faith” (Col 1:23). It is why he taught believers that they were to be “established in the faith” (Col 2:7), and be “sound in the faith” (Tit 1:13).
A purported Christian ministry that does not target the maturity of faith is not in synch with Divine objectives. The godly minister has not been sent to resolve interpersonal relationships and personal moral and spiritual deficiencies. Faith can do all of that, and is designed to do so. This is because faith puts us into a productive relationship with the living God. Whatever involvement we have with the people, it cannot overshadow this fundamental work.
THE ACKNOWLEDGING OF THE TRUTH. Other versions read, “the knowledge of the truth,” NASB “full knowledge of what is true,” BBE “recognition of religious truth,” NAB “teach them to know the truth,” NLT “fully understand the truth,” IE “full knowledge,” WEYMOUTH and “lead them on to accurate discernment and recognition of and acquaintance with the Truth.” AMPLIFIED
The idea here is that of spiritual cognition in which there is an understanding of both the nature and direction of the truth. This involves the removal of unnecessary mystery or enigma. There is an understanding of the truth that goes deeper into the human spirit, and broader into both heart and mind. The idea is that there are wonderful realities imbedded in the truth, and acknowledging the truth has to do with recognizing them – seeing the value and necessity of them. For example, when a person who has been taken captive by the devil at his will, finally acknowledges the truth, confidently perceiving it, he will recover himself from the devil’s snare (2 Tim 2:25-26).
Those precious souls who are sensing the magnitude of the truth and are engaged in a fervent quest to take hold of it, are beginning to acknowledge the truth. In the English language “acknowledge” means “to recognize as genuine or valid.”Synonyms for acknowledge include the following: admit and own. This is when knowledge flowers out into spiritual understanding, and the sense of truth is discerned. Until this is experienced, spiritual growth will, at the very best, be minimal. Paul labored to dispel spiritual ignorance, and so must we.
WHICH IS AFTER GODLINESS. Other versions read, “accords with holiness,” NKJV “leads to godliness,” NIV “in harmony with,” BBE”leads to a godly life,” GWN and “which belongs to and harmonizes with and tends to godliness.” AMPLIFIED Proper teaching leads to and promotes godliness, or god-likeness. Any message that, when embraced, does not lead a person to be increasingly godly, cannot possibly be from God or sanctioned by Jesus. The growing presence of ungodliness within the professed church proves that a flawed message is being presented. Sound doctrine, as that presented by Paul and other inspired men, tends to strengthen faith and promote godly living. Furthermore, as illustrated in this text, this needs to be stated to the people of God, just as surely as Paul rehearsed it to faithful Titus.