COMMENTARY ON TITUS
LESSON NUMBER 23
“ Tit3:12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. 13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. 14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.”
(Titus 3:12-14)
CONSIDERATE DIRECTIONS
INTRODUCTION
Paul’s letter to Titus is a marvelous example of spiritual understanding and a sound mind. There is a blend of theology and living, of principles and practicality, and of understanding and consideration. He instructs Titus to make holy appointments, doing so with an understanding of their purpose (1:5-9). There are words to deliver to the old and the young (2:2-6), to male and female (2:2-6), and to those whose lot in life is to serve others (2:9-10). He addresses the subjects of eternal life (1:2), sound doctrine (2:1), the grace of God (2:11-12), hope (2:13), the appearing of Christ (2:13), and why Jesus “gave Him self” (2:14). He wrote of responsibility to higher powers (3:1), and the way we conduct ourselves among men (3:2). He opens up the purpose of salvation, how it was accomplished, and how it is intended to impact our conduct (3:5-7). He warns concerning things that are to be avoided (3:9), and how to respond to a heretic (3:10-11). All of this is accomplished within a relatively small letter. It is conducive to profound thought, the development of noble intentions, and the maintenance of a holy life. It confirms the nature of truth, which is very particular, and yet contains profound implications. There is a certain mind-set that is also revealed in this book, showing that those who participate in the salvation of God are brought to live with higher considerations than self. They cannot simply live by procedures and static routines. Faith sanctifies the heart and the mind, so that intentions become noble and God honoring, and life is filled with the marvelous blend of satisfaction and anticipation. This is the life of faith!
A GODLY MAN MAKES PLANS
Titus 3:12 “When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.”
WHEN I SHALL SEND. We do not know the precise location of Paul when he wrote this letter. It was probably written shortly after he left Crete, embarking on a rather lengthy journey. His itinerary is not spelled out in a single text, but we can get a general idea of the trip by reviewing Titus, First Timothy, and Second Timothy – considered to have been written about the same time, probably within a year. Proceeding from south to north, stops included Miletus (2 Tim 3:20), possibly Ephesus (1 Tim 1:3), Troas (2 Tim), Macedonia (1 Tim 1:3), Corinth (2 Tim), Nicopolis (Tit 3:12), and finally Rome (2 Tim 1:17; 4:15-17). Most all of the travel was by means of the Sea, and covering about 1,500 miles. Yet, in all of these journeys, Paul’s mind was centered on the work of the Lord. Now, he writes that he is preparing to send one of the disciples to Titus in Crete – perhaps to replace him in the work.
It is to be understood that Paul’s plans were made as being subject to the will of God. As James wrote, “If the Lord will, we shall live, and do this, or that” (James 4:15). Of course, there is a slight difference in the circumstances. James was writing to spiritually obtuse people, who made their plans with no regard for the Lord and His will. In fact, their plans were presumptuous, because they assumed all things would continue as they were (James 4:15). However, this is not the mind-set of Paul. He did not view his life as his own, but confessed, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal 2:20). This kind of perspective shapes how a person makes their plans. Paul had adopted the will of God for his own, and shaped his life around what he knew the Lord was doing, and in strict comportment with his calling and apostleship. What we read in this text is to be seen through the lens of being “crucified with Christ,” and the mortification of the deeds of the body.
ARTEMAS. This is the only time in Scripture that this name is mentioned. Yet, brief though it is, there is a lot to known of this man. First, he was associated with Paul, and, if not with him at the time, would soon be so. He was also associated with doing the work of the Lord. Further, he was someone who could be trusted in that work. Additionally, he was easily directed by the Apostle. From this we know that he was a believer, preferred the things of God, and was not a source of concern to the apostle. Think of the people with whom, Artemas is associated – people Paul “sent” somewhere: Timothy (1 Cor 4:17), Titus (2 Cor 12:18), Epaphroditus (Phil 2:28), Tychicus (Col 4:7-8), and Onesimus (Phile 1:12). There are also other believers who are only mentioned one time in Scripture. They include Epaenetus, Andronicus, Junia, Amplias, Urbane, Stachys, Apelles, Aristobulus, Herodion, Narcissus, Tryphena, Typhosa, Rufus, Asyncritus, Phlegon, Hermas, Patrobus, Hermes, Nereus, and Olympas (Rom 16:8-15).
Because of his devotion to the Lord, and the mortification of his flesh, Paul was able to perceive trustworthy brethren who were not in a place of prominence. This is a most precious aptitude. There is a sense in which some of God’s people are precious gems, hidden from the masses of the people so they may be discoverted for notable works by the truly godly.
TYCHICUS. Like the early disciples chose between two qualified men (Justus and Matthias) to replace the office vacated by Judas, so Paul would choose between two men in sending someone to Titus in Crete. Tychicus is mentioned elsewhere in Scripture. He was one of the men from Asia who accompanied Paul into Asia – apparently on this very trip (Acts 20:4). Paul sent him to Ephesus to make known to them “all things” in which Paul was involved (Eph 6:21). He also sent him to Colossae to make known the same things (Col 4:7).
Within the body of Christ, there are individuals who can be trusted to do the work of the Lord, properly assessing the situation, declaring the right things, and faithfully reporting the working of the Lord. Everyone is not capable of doing this, and we should not imagine that they are. However, as each disciple cleaves unto the Lord with purpose of heart (Acts 11:23), perfects holiness in the fear of the Lord (2 Cor 7:1), and grows up into Christ in all things (Eph 4:15), the possibilities for Kingdom labors become endless. The mentioning of these two brethren confirms that this is, in fact, the real situation for every believer.
BE DILIGENT TO COME. Paul tells Titus to meet him in Nicopolis, which was a seaport city on the Adriatic Sea, and across from Italy. That was about 500 miles by Sea from Crete. Yet, Paul speaks of it with no regard for time or distance. This is because the work of the Lord is not couched within such considerations. Faith is the environment of decision, and urgency is the nature of the work of the Lord. That is why “diligence” is required of Titus.
I HAVE DETERMINED. In his journeys, Paul did not ask the Lord to circumvent the seasons, or make his trip convenient and even miraculous. He knew that the voyage from Greece to Italy was a long one, and best not to be made during the winter. Therefore, he made tentative plans to remain in Nicopolis for the winter, preferring to do so with Titus. There is no question but that these plans were made with “if the Lord will” in mind. That is how faith thinks.
GODLY CONSIDERATION
3:13 “Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.”
Being a trustworthy steward, Paul can give Titus several things to do without being unduly concerned about them being fulfilled. It is, after all, required in stewards that a man be “found faithful” (1 Cor 4:1), and that is the kind of man that we find in Titus.
ZENAS THE LAWYER. This is the only mentioning of this brother. The meaning of the reference to him as “the lawyer” is not certain. To me, it is doubtful that he was an expert in Roman or civil law. It is more probable that he was a “lawyer” in the ordinary Scriptural use of the term – that is, an expert in the Law of Moses (Matt22:35; Lk 7:30; 10:25; 11:45-46,52; 14:3). The generally accepted definition of the Scriptural use of “lawyer” is “one versed in the laws of Moses, which he taught in the schools and synagogues.” McCLINTOK STRONG’S
This was a category of Jewish experts that was generally denounced by the Lord Jesus (Lk 11:46,52). Yet, here is a man who proved to be the exception to the rule, as Nicodemus was an exception to the generally corrupt Pharisees (John 3:1; 7:5; 19:39). For that matter, the most exceptional former Pharisee was Paul himself (Acts 23:6; 26:5).
APOLLOS. This brother first surfaces in the city of Ephesus. He is described as “an eloquent man, and mighty in the Scriptures” – that is, he was an expert in the Jewish Scriptures. At the first mention of him, he knew “only the baptism of John.” However, when two notable disciples, namely Aquila and Priscilla, knew of this deficiency, they brought him into their home and “expounded unto him the way of God more perfectly.” He then commenced traveling, accompanied by letters of commendation from the brethren, and “helped them much which had believed through grace.” He even “mightily” convinced the Jews publicly, “showing by the Scriptures that Jesus was Christ” (Acts 18:24-28). He was also in Corinth for a season (Acts 19:1). Some of the brethren in Corinth even called themselves after the name of Apollos (1 Cor 1:12; 3:4). Paul described him as one who “watered,” nourishing the seed that Paul had planted (1 Cor 3:5).
BRING THEM DILIGENTLY. Now we read that Zenas and Apollos were traveling together in some Gospel labors. It is of interest that both of them were experts in the Jewish Scriptures. Apollos was fully able to convince Jews that the Jesus they crucified was the Lord’s Christ – and do so out of their own Scriptures. It is evident that in the labors of these two men, they would encounter many Jews who were dispersed throughout that section of the world. It would not be appropriate to make an effort to bring them to faith in Christ if they were basically ignorant of their Scriptures.
The very fact that Zenas and Apollos had an excellent grasp of the Scriptures made them capable of having a greater understanding of Christ Jesus and the salvation that is realized in Him. This is because everything about Jesus – who is was and what He accomplished – was “according to the Scriptures” (Mk 15:28; John 7:38,42; 13:18; 17:12; 19:24,28,36; Rom 16:26; 1 Cor 15:3-4). One of the great weaknesses of our times is the prevailing ignorance of the text of the Scriptures themselves. This ignorance actually brings with it the inability to perceive Jesus as He is. It throws open the door to philosophy, religious tradition, and all manner of erroneous teaching.
When Paul says to “bring” Zenas and Apollos, he does not mean to bring them to Nicopolis with him. He rather means to bring them along on their own journeys, which had apparently brought them to Crete. Being there, Paul assumes Titus will be aware of their presence, and that they will eventually come together. Keep in mind that Crete is an island in the middle of the Mediterranean Sea. It is approximately one hundred and forty miles long, and 40 miles wide. However, Paul does not think of mere location, size, or the fact that the citizens of this island were particularly wicked and indulgent. He rather reckons on the fact that brethren tend to gravitate to one another. He knows they have kindred interests concerning the work of the Lord, and possess a deep and abiding love for one another.
To bring Zenas and Apollos “on their journey diligently” means to see to it that all of the needs associated with their journey are met. This would include such things as food, clothing, possible escorts or helpers, and even letters of commendation. Thus Paul and Barnabas were “brought on their way by the church” (Acts 15:3). Paul wrote to the Romans about bringing him on his way to Spain (Rom 15:24). He wrote in the same manner to the Corinthians concerning bringing him on his journey wherever he went (1 Cor 16:6; 2 Cor 1:16). John wrote to Gaius concerning assisting the traveling brethren who came in contact with him (3 John 1:6).
THAT NOTHING BE WANTING. Other versions read, “that they lack nothing,” NKJV and “that they have everything they need.” NIV Speaking of those who labor in the vineyard of the Lord, Paul once wrote, “Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?” He testified that even the Law made such provision for oxen (1 Cor 9:7-11). That is a ministry concerning which many churches and brethren have not done well.
SOMETHING TO BE LEARNED
3:14 “And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.”
This is particularly said in consideration of bringing Zenas and Apollos on their way. Remember, the citizens of Crete had been properly characterized as “lazy gluttons,” NKJV or “idle and lazy gluttons” AMPLIFIED (Tit 1:12). By their nature, they were basically an indulgent society, with no interest in supplying the needs of others. However, for those in Christ, that kind of conduct is not acceptable. Therefore Paul reminds Titus of the Kingdom view of work. He also clarifies that Titus is not to assume the total responsibility for assisting Zenas and Apollos. It is apparent that he had probably laid aside some funds to assist brethren – but he was not to be alone in this. The Cretians were also to participate, learning to share in the work of the Lord.
LET OURS. Other versions read, “our people,” NKJV and “all our people.” NJB This is a reference to the believer’s in Crete – those
who had been taken out of that society for the name of the Lord (Acts 15:14). “Ours” is a term that identifies the people of God with one another. God taught this concept under the Law, teaching it in an environment where the people of God were outwardly isolated from the rest of the world. Under the New Covenant, this isolation takes place in the character and preferences of the saints of God. It is the result of regeneration and a fundamental identity with Jesus, not Adam.
The words “let ours” parallel the frequent apostolic expression “let us.” It is used thirty-eight times in the epistles, and has reference to special conduct and manners that is required of the people of God (Rom 12:6,7; 13:12,13; 14:13,19; ; 1 Cor 5:8; 10:8,9; 15:32; 2 Cor 7:1; Gal 5:25,26; 6:9,10; Phil 3:15,16; 1 Thess 5:6,8; 1 Tim 6:8; Heb 4:1,11,14,16; 6:1; 10:22,23,24;. 12:1,28; 13:13,15; 1 John 3:18; 4:7). We may be in the world, but we are not of it. Let us admonish one another to conduct our lives in strict keeping with that fact.
LEARN TO MAINTAIN GOOD WORKS. Other versions read, “engage in good deeds,” NASB “devote themselves to doing what is good,” NIV “apply themselves to good deeds,” RSV and “learn to apply themselves to good deeds (to honest labor and honorable employment)” AMPLIFIED The word “maintain” suggests this is an ongoing activity, and does not refer only to special occasions – like assisting Zenas and Apollos. This is a reference to the means through which one’s living is maintained – what we call employment. Our means of employment should be properly identified as “good.” In a practical sense, this rules out working in a casino, or bar, or a nightclub. A “good” work, or job, is not driving a beer truck, delivering drugs or stolen goods, or engaging in some form of extortion. Under the Law, dishonorable occupations prohibited a person from contributing to the house of God. “You must not bring the earnings of a female prostitute or of a male prostitute into the house of the LORD your God to pay any vow, because the LORD your God detests them both” NIV (“dog” is a term for “male prostitute” HEBREW) (Deut 23:18).
NECESSARY USES. Other versions read, “urgent needs,” NKJV “pressing needs,” NASB “daily necessities,” NIV “genuine needs,” CJB “necessary wants,” DARBY “the urgent needs of others,” NLT and “meet necessary demands.” AMPLIFIED The word “necessary” means essential and basic needs. Scripture breaks this down as “food and raiment” (1 Tim 6:). The word “raiment” means covering, and would include housing, or a place to lay one’s head. Of course, such a concept is exceedingly difficult to embrace in an affluent society where there is much opulence and luxury.
As used here, genuine needs apply to one’s self, family, and those needful brethren who come within the sphere of their influence. However, considered within this context, the meaning is that when our excesses and luxuries render us incapable of assisting our brethren in their needs and labors for the Lord, we have spent too much on ourselves.
THAT THEY BE NOT UNFRUITFUL. Here, being “fruitful” has to do with meeting the needs of brethren – particularly those who are engaged in the work of the Lord – like Zenas and Apollos. This kind of activity is included in the “good works, which God hath before ordained that we should walk in them” (Eph 2:10). In addressing assisting the brethren in Jerusalem, who had been deprived by a severe drought, and whose spiritual things had been enjoined by the brethren in Corinth, Paul said this: “And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work” (2 Cor 9:8). When Paul wrote to the Philippians concerning their faithful ministry to his “necessity,” he referred to it as “fruit” that was abounding to their “account.” In other words, what grace brings to us is expected to produce fruit in others – and a heavenly log is being kept of such occasions. In heaven’s perspective, which is the only valid perspective, an “abundance,” or possessing more than we need, is in order to supply the want of someone else: “But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality” (2 Cor 8:14).
Now, Paul instructs Titus to see to it that the brethren in Crete rise above their culture, and learn to maintain honorable ways of making a living. Should they do so, God will bless their labors so they will have enough for themselves, and also meet the needs of others.