THE EPISTLE TO TITUS
Introduction
“This is a short epistle, but it contains such a quintessence of Christian doctrine, and is composed in such a masterly manner, that it contains all that is needful for Christian knowledge and life.”
—Martin Luther
I. Unique Place in the Bible
Titus consists of three short chapters written over twenty centuries ago to a little-known missionary on an obscure island by an aging senior missionary—“can there be any relevance here for modern-day Christians?” Actually, it has a great deal for Christians today, in fact, If it only contained the words of Paul (and many liberals will not even grant that) it would still be of interest to history buffs.
But this book, as well as the other sixty-five books of the Bible are God's words, not Paul's. Therefore it makes a contribution that no other book can make. The subject of elders (preachers and deacons) supports a similar teaching found in 1 Timothy. Some would say that it is only a repeat of the 1 Timothy teaching. But you will find that God uses repetition through-out the Bible, and especially in the OT.
Probably the most loved passage in Titus is 2:11–14, concerning the doctrine of grace. when He wants His people to grasp certain principles.
II. Authorship
Paul is the accepted author of Titus as well as the other Pastoral letters.
III. Date and Setting
The Mediterranean island of Crete is 156 miles long and up to 30 miles wide, and its first-century inhabitants were notorious for untruthfulness and immorality (1:12–13). “To act the Cretan” became a phrase, meaning “to play the liar.” A number of Jews from Crete were present in Jerusalem at the time of Peter’s sermon on the Day of Pentecost (Acts 2:11), and some of them may have believed in Christ and introduced the gospel to their countrymen. Certainly Paul would not have had the opportunity to do evangelistic work during his brief sojourn in Crete while he was en route to Rome (Acts 27:7–13). The apostle spread the gospel in the cities of Crete after his release from Roman imprisonment and left Titus there to finish organizing the churches (1:5). Because of the problem of immorality among the Cretans, it was important for Titus to stress the need for righteousness in Christian living. False teachers, especially “those of the circumcision” (1:10), were also misleading and divisive. Paul wrote this letter c. A.D. 63, perhaps from Corinth, taking advantage of the journey of Zenas and Apollos (3:13), whose destination would take them by way of Crete. Paul was planning to spend the winter in Nicopolis (western Greece), and he urged Titus in this letter to join him there upon his replacement by Artemas or Tychicus (3:12). Paul may have been planning to leave Nicopolis for Spain in the spring, and he wanted his useful companion Titus to accompany him.
Besides the general themes that Titus shares in common with the other two Pastoral Epistles, Titus gives a fine concise summary of how a believer should embellish the doctrine of grace with godliness and good works. Many today who seem pleased with the doctrine of grace apparently have little interest in displaying it in good works, or even godliness. Such an attitude is wrong and suggests a misapprehension of true grace.
Paul sums up the theme perfectly: “This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works” (3:8a).
IV. Theme
Besides the general themes that Titus shares in common with the other two Pastoral Epistles, Titus gives a fine concise summary of how a believer should embellish the doctrine of grace with godliness and good works. Many today who seem pleased with the doctrine of grace apparently have little interest in displaying it in good works, or even godliness. Such an attitude is wrong and suggests a misapprehension of true grace.
Paul sums up the theme perfectly: “This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works” (3:8a).
V. Survey of Titus
Titus, like First Timothy, was written by Paul after his release from Roman imprisonment and was also written to an associate who was given the task of organizing and supervising a large work as an apostolic representative. Paul left Titus on the island of Crete to “set in order the things that are lacking, and appoint elders in every city” (1:5). Not long after Paul’s departure from Crete, he wrote this letter to encourage and assist Titus in his task. It stresses sound doctrine and warns against those who distort the truth, but it also is a conduct manual that emphasizes good deeds and the proper conduct of various groups within the churches. This epistle falls into two major sections: the appointment of elders (1); setting things in order (2–3).
Appoint Elders (1): The salutation to Titus is actually a compact doctrinal statement, which lifts up “His word” as the source of the truth that reveals the way to eternal life (1:1–4). Paul reminds Titus of his responsibility to organize the churches of Crete by appointing elders (also called overseers; see 1:7) and rehearses the qualifications these spiritual leaders must meet (1:5–9). This is especially important in view of the disturbances that are being caused by false teachers who are upsetting a number of the believers with their Judaic myths and commandments (1:10–16). The natural tendency toward moral tolerance among the Cretans coupled with that kind of deception is a dangerous force that must be overcome by godly leadership and sound doctrine.
Set Things in Order (2–3): Titus is given the charge to “speak the things which are proper for sound doctrine” (2:1), and Paul describes Titus’ role with regard to various groups in the church, including older men, older women, young women, young men, and servants (2:2–10). The knowledge of Christ must effect a transformation in each of these groups so that their testimony will “adorn the doctrine of God” (2:10). The second doctrinal statement of Titus (2:11–14) gives the basis for the appeals Paul has just made for righteous living. God in His grace redeems believers from being slaves of sin, assuring them the “blessed hope” of the coming of Christ that will eventually be realized. Paul urges Titus to authoritatively proclaim these truths (2:15).
In chapter 3, Paul moves from conduct in groups (2:1–10) to conduct in general (3:1–11). The behavior of believers as citizens must be different from the behavior of unbelievers because of their regeneration and renewal by the Holy Spirit. The third doctrinal statement in this book (3:4–7) emphasizes the kindness, love, and mercy of God who saves us “not by works of righteousness which we have done” (3:5). Nevertheless, the need for good deeds as a result of salvation is stressed six times in the three chapters of Titus (1:16; 2:7, 14; 3:1, 8, 14). Paul exhorts Titus to deal firmly with dissenters who would cause factions and controversies (3:9–11) and closes the letter with three instructions, a greeting, and a benediction (3:12–15).
VI. Outline
I. SALUTATION (1:1–4)
II. ELDERS IN THE CONGREGATION (1:5-9)
III. ERROR IN THE CONGREGATION (1:10–16)
IV. EXERCISE IN THE CONGREGATION (2:1–15)
V. EXHORTATION IN THE CONGREGATION (3:1–11)
VI. CONCLUSION (3:12–15)
Commentary On Titus
Chapter 1, Verses 1-4:
Title: Salutation
Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect and the acknowledgment of the truth which accords with godliness, in hope of eternal life which God, who cannot lie, promised before time began, but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior; To Titus, a true son in our common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior. (Titus 1:1-4; NKJV)
INTRODUCTION
Paul emphasizes as part of his salutation, the nature of his service as an apostle of Jesus Christ. He will make three claims:
1. Salvation: God’s purpose is to save the elect by the gospel.
2. Sanctification: God’s purpose is to build up the saints by the Word of God.
3. Glorification: God’s purpose is to bring believers to eternal glory
SALUTATION
1 Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledgment of the truth which accords with Godliness.
Alternate Translation (NLT): This letter is from Paul, a slave of God and an apostle of Jesus Christ. I have been sent to bring faith to those God has chosen and to teach them to know the truth that shows them how to live Godly lives.
Paul, a bondservant of God. The apostle does not use this phrase elsewhere. In other epistles he calls himself the “bondslave of Jesus Christ,” Romans 1:1; “of Christ,” Galatians 1:10; “of Christ Jesus,” Philippians 1:1.
The common way to begin a letter in Paul’s day was with an identification of the author by name and title. Paul did not vary from this form. He was both a bondservant of God and an apostle of Jesus Christ. The first pictures him as a slave of the Supreme Master, the second as an envoy of the Sovereign Lord. The first speaks of submission, the second of authority. He became a bondservant by personal commitment, an apostle by divine appointment. He is not just a worker but one who gives himself wholly to another’s will. This was Paul’s view of himself in relation to God and ought to be that of every Christian. On the other hand, he was chosen by God to be an apostle. What a humble and high position he held at the same time. He was an apostle according to “or in accord with” the faith, the whole body of revealed truth. This is a high honor; it is the glory of angels that they are ministering spirits, and sent forth to minister to those who shall be heirs of salvation--"Are they not all ministering spirits sent forth to minister for those who will inherit salvation?" (Heb 1:14;NKJV).
Paul is described as a chief minister, an apostle of Jesus Christ; one who had seen the Lord, and was immediately called and commissioned by him, and received his doctrine from him. Note, The highest officers in the church are only servants. The apostles of Jesus Christ, who were engaged in spreading and cultivating his religion, were also the servants of God; they did not set up any thing that was inconsistent with the truths and duties of the Christian religion. Christianity, which they preached, was designed by God and was meant to clarify and enforce those principles of truths and duties, as well as to develop them, and to spread them to men in their degenerate state. Therefore the apostles of Jesus Christ were the servants of God. But the early church had to test those who “say they are apostles” ([1]Rev 2:2). Paul could stand the test.
[1] “I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars.”
"and an apostle of Jesus Christ;" Paul frequently speaks of himself by this phrase, and here he combined the two, “the bondservant of God and the apostle of Jesus Christ” (1James 1:1). The reason for this title may be that this epistle was of a somewhat more official character than those to Timothy. Moreover his relations with Timothy were more intimate than those with Titus (see [2]1 Tim. 1:2 and [3]2 Tim. 1:2). Or the reason he asserts his apostleship here is that he is going to give instructions to the organized church. These instructions come from an apostle, the appointed writer of the Lord Jesus who was now communicating with His church through His apostles. The Epistle to Titus is also a communication to us from the Lord Jesus.
[2] (1 Tim. 1:2) “It is written to Timothy, my true child in the faith. May God our Father and Christ Jesus our Lord give you grace, mercy, and peace.”
[3] (2 Tim 1:2) “It is written to Timothy, my dear son. May God our Father and Christ Jesus our Lord give you grace, mercy, and peace.”
When Paul summoned one of his fellow workers to do a task, he always began by mentioning his own authority to speak, and then he would lay again the foundation of the gospel. That is what he is doing at the beginning of this letter to Titus. First, by saying he is an apostle, he points out that he belongs to a great succession of men who could also say of themselves, “I am a slave of God“, men like Amos, Jeremiah, and Joshua. It gave him great authority. He was the envoy of Jesus Christ. When he spoke, it was with the authority of Christ.
according to the faith of God’s elect . The words “according to,” signify more than conformity to something or to someone, it also conveys the idea of a direct purpose ([4]2 Tim. 1:1), and what the apostle points out is that the object of his ministry was that through him those chosen of God should believe. “The faith” mentioned here is faith which accepts the truth. [5]Acts 13:48 shows that all faith on the part of the elect rests in the hands of God; they do not become elect by their faith. But they receive faith from Christ, and so becomes believers, because they are elect.
[4[ “This letter is from Paul, an apostle of Christ Jesus by God’s will, sent out to tell others about the life he has promised through faith in Christ Jesus.” It is great to know the will of God for one’s life. God has a will (desire) for each one’s life.
[5] Now when the Gentiles heard this, they were glad and glorified the word of the Lord. “And as many as had been appointed to eternal life believed.
The goals of his ministry were to further the faith of God’s [6]elect and the acknowledgement of the truth. Furthering their faith may mean either bringing them to faith (conversion) in the first place, or leading them on in the faith after salvation. The apostles’ two basic aims were: (1) evangelism —furthering the faith of God’s elect; (2) education—furthering their knowledge of the truth. It is an echo of Matthew 28:20—“preaching the gospel to all nations and teaching them to observe all things Christ commanded.” In specifying without apology that it is the faith of God’s elect he is called to promote, the apostle confronts us with the doctrine of [7]election. Few doctrines of Scripture have suffered more misunderstanding, provoked more debate, and strained more intellects. Briefly, it teaches that God chose certain ones in Christ before the foundation of the world with the ultimate intention that they should be holy and blameless before Him (Eph. 1:4).
[6] ELECT — a person or group chosen by God for special favor and for the rendering of special service to Him. In the Old Testament the Hebrew people were described as God’s elect. The New Testament speaks of Christ as God’s Chosen One (1 Pet. 2:4, 6) and of the church as God’s new chosen people (Rom. 8:33; 2 John 1, 13).
[7] ELECTION — the gracious and free act of God by which He calls those who become part of His kingdom and special beneficiaries of His love and blessings. The Bible describes the concept of election in three distinct ways. Election sometimes refers to the choice of Israel and the church as a people for special service and privileges. Election may also refer to the choice of a specific individual to some office or to perform some special service. Still other passages of the Bible refer to the election of individuals to be children of God and heirs of eternal life.
Believers are elect to the extent that they are chosen in Christ before the foundation of the world ([8]Eph. 1:4), all of them being foreknown and foreseen as such by God ([9]John 17:6 and [10]Romans 8:29). Those whom He foreknew He chose, and that always for specific purposes. The source of their election is God’s grace, not human will, ([11] Ephesians 1:4-5).
But, how is it that the elect come to faith in Jesus Christ? The Holy Spirit gives precious divine faith to those who are the elect of God ([12]1 Pt. 1:2), and that faith is appropriate for those who are chosen to eternal life (2 Th. 2:13, 14): "...God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth, whereunto he called you by our gospel. The exercise of personal faith leading to salvation is prompted and empowered by the Holy Spirit.
[8] “Just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will.” This is a definite statement of God’s elective grace concerning believers in Christ. Apart from Christ, there would have been no election and no salvation. God always deals with man in Christ, who is the one and only Mediator between God and men (I Tim 2:5). Paul traces man’s salvation back to the plan of God’s will. God’s choice was eternal; His plan is timeless. The fall of man was no surprise to God, and redemption was no afterthought. God provided for our salvation before one star glittered in the infinite expanse. We must be careful not to draw false conclusions from this sublime truth. God is not stating a fatalistic doctrine in which He arbitrarily elects some to heaven and consigns all others to hell. There is no scriptural doctrine of election to damnation. God’s election provides for the means as well as the ends. God’s infallible Word plainly states, “For whosoever shall call upon the name of the Lord shall be saved” (Rom 10:13). Man either receives or disbelieves God’s provisions in Christ. “So far as the human race is concerned, every man may not only accept Christ as Savior but is urged and invited to do so. The ground of this invitation is the work of the incarnate Son … Divine foreordination and human freedom are humanly irreconcilable, but like two parallel lines that meet in infinity, they have their solution in God.”
[9] “I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word”
[10] " For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren”
[11] just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will,
[12] elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ:and the acknowledgment of the truth which accords with Godliness, The implication is that having knowledge through the Word, is a powerful influence on a person. It is only through having a connection to Jesus Christ that the truth can be fully apprehended. Hence, the verse states two purposes of ministry: (1) faith, (2) the knowledge of the truth in a Godly life. God declares His truth through dedicated people, and it is a joy to share the Word with others. The truth Paul has in mind here is the gospel truth, the saving message of the death , burial and resurrection of Jesus Christ. The angels in heaven would love to change places with us, so we should never cease to marvel that God would use us.
Faith is the first principle of sanctification. The gospel is truth; the great, sure, and saving truth ([13]Col. 1:5)-the word of the truth of the gospel. Divine faith does not rest on fallible reasoning and probable opinions, but on the infallible word, the truth itself, which is after Godliness (of a Godly nature and tendency), pure, and purifying the heart of the believer. This is how to judge doctrines: all doctrines must come from God; whatever is impure, and prejudicial to true piety and practical religion, cannot be from God. All gospel truth is after Godliness, teaching and nourishing reverence and fear of God, and obedience to him; it is truth not only to be known, but acknowledged; it must be engaged in word and practice, ([14]Phil. 2:15-16). With the heart man believes to righteousness, and with the mouth confession is made unto salvation. (Rom. 10:10).
[13] “because of the hope which is laid up for you in heaven, of which you heard before in the word of the truth of the gospel.” Because of the hope, not on account of the hope. The hope here is for heavenly rewards, specifically, the crown of righteousness. It is stored up like a treasure, reserved (II Tim 4:8; I Pet 1:3–5). The hope Paul speaks of is still future, and its nature is still unknown, but its possession is absolutely certain.
[14] that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain.
Paul will dwell on this theme that when the gospel is believed it will lead to godliness because the people on the island of Crete were abusing the grace of God. They said that if they had been saved by grace they were free to live in sin if they wanted to. Paul answers that right here in the first verse by saying that when the truth of God is believed it will lead to godliness. Grace saves us, but it also lays down certain disciplines for our lives and calls us to live on a high plane. You cannot use the doctrine of the grace of God to excuse sin. If you think you can be saved by grace and live in sin--may I say this kindly, but I must say it--you are not saved by grace; you are not saved at all. Salvation by grace leads to a godly life.
2 in hope of eternal life which God, who cannot lie, promised before time began,
Alternate Translation (NLT): This truth gives them the confidence of eternal life, which God promised them before the world began—and he cannot lie.
in hope of eternal life which God. Paul’s commission in connection with the gospel has a third great emphasis. It was not only concerned with: (1) evangelism—furthering the faith of God’s elect, past tense; and (2) education—furthering their knowledge of the truth, present tense; but also (3) expectation—in hope of eternal life, future tense.
The NT speaks of eternal life as both a present possession and a future hope. The word “hope” does not imply uncertainty. The moment we trust Christ as Savior we have eternal life as a present possession ([15]John 5:24) and we become heirs to all the benefits of His redemptive work, but we will not experience the practical enjoyment of all of them until we reach our eternal home. We hope in the sense that we are looking forward to eternal life in its final form when we will receive our glorified bodies and be forever free from sin, sickness, sorrow, suffering, and death [16]Phil. 3:20-21).
[15] “Most assuredly, I say to you, she who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life."
[16] “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.” Our citizenship is in heaven. Heaven is the Christian’s home; he is only temporarily in this world. The church is really a colony of heaven: our names are enrolled in heaven; we are under heaven’s government; we share heaven’s glory; we enjoy heaven’s honor. Heavenly conduct should mark the Christian. Our allegiance is to Jesus Christ. We wait with eager expectation for the Second Coming of Christ. This is the normal attitude of a citizen of heaven.
The hope is sure because it was promised by God. Nothing is as sure as the word of God, who cannot lie, who cannot be deceived, and who would not deceive. There is no risk in believing what He says. In fact nothing is more reasonable than for the creature to believe his Creator.
Another, and perhaps even better, translation of the preposition “in“ within this context and within the phrase “in hope of eternal life” is “upon.” Therefore, the phrase would be “Upon hope of eternal life” upon the basis of a hope or expectation of eternal life.
Since eternal life in the future is a matter of divine promise, its conferral, is consistent with the character of God. The promise was made not merely “before the world began” (A.V.), but before time began ([17]2 Tim. 1:9).
[17] "who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began"
The gospel is intended to do more than give the “good news” of salvation through faith in Christ. It will also bring about hope and faith; and take the mind and heart off of the world, and put them on heavenly things. The faith and Godliness of Christians lead to eternal life, and give hope, for the God, that cannot lie, hath promised it. It is to the honor of God that he cannot lie or deceive: and this is a comfort to believers, whose treasure is laid up and kept for them according to his faithful promises. But how is it that he can make a promise before the world began? Answer, The Holy Trinity took council before there was ever a world and decided that faith in the Son of God would be the basis of salvation. That was the embryo of the promise given in [18]Genesis 3:15. How wonderfully excellent is this gospel, which was given so early! How much then, should we esteem him, and thank him for our privileges as saints of his kingdom!
[18] "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."
We believers have eternal life now ([19]Jn. 5:11-12), but when Jesus returns, we will enjoy eternal life in an even greater way.
[19] "And this is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life.” The message of the apostles was essentially this: the one who has the Son, that is in the sense of believing in Him, hath life; and he that hath not the Son of God hath not life.
who cannot lie, The phrase “Who cannot lie,” literally means “free from falsehood,” and is used only here in the New Testament. Perhaps Paul used this phrase to make a comparison of the character of God, who cannot lie, with that of the Cretans, who lie continually. It says in Romans 3:4, “…let God be true, but every man a liar…” You see, God must be true to Himself. If He is holy and He is righteous--that is His nature, and there are certain things He cannot do because of His nature. It is not because it is impossible for Him to do it; but because God is true to His nature, He cannot do it. He is righteous, He is just, and He never deceives. He is One you can depend upon.
promised before time began, God promised eternal life before time began. This may be understood in two ways. First, God determined in past eternity to give eternal life to all who would believe on the Lord Jesus, and what He determined was the same as a promise. Or it may mean that all the blessings of salvation were contained in germ form in the promise of the Messiah found in [18]Genesis 3:15. This was before the ages of time or dispensations began to unfold. God’s plan of salvation was not an afterthought ([20]Rev 13:8). The time for Christ’s coming was fixed by God in eternity past, and it was the exact right time for Him to come.
[20] “All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world.” This will not happen at the Rapture, but at the Second Coming of Christ. With the display of such unprecedented power, it is easy to see how all that dwell upon the earth will be quick to enlist themselves as worshippers of him. The times of the Gentiles began with man-worship (see. Nebuchadnezzar in Dan 3); and they will end the same way, as is clearly stated here. Only those who have trusted Christ as Savior, whose names are eternally recorded in the book of life of the Lamb, will refuse the beast the worship that belongs only to God.
3 but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior;
Alternate Translation (NLT): And now at the right time he has revealed this Good News, and we announce it to everyone. It is by the command of God our Savior that I have been trusted to do this work for him.
but has in due time manifested His word through preaching. God has a schedule and is always on time. God’s plan is revealed in his word and His Word is made known through preaching. “It pleased God by the foolishness of preaching (the message of the Cross) to save them that believe” (1 Cor. 1:21). All of Paul’s ministry was done with a “view” to eternal life. It was promised in eternity past by God, who cannot default on His Word.
There are seasons or periods appointed by God as the appropriate time for the manifestation of His word to us. The “word” is the gospel which was due to be proclaimed as an immediate result of Christ’s redemptive work on the Cross, the resurrection and ascension of Christ and the descending of the Holy Spirit. When God was dealing with mankind during all the preceding ages, he was preparing them for the coming of Christ and the cross. The preaching of the gospel is the message for today, and everyone needs to hear it for Faith comes by hearing, and hearing by the word of God, by the word preached.
which was committed to me according to the commandment of God our Savior At just the right time, God made known this glorious program of eternal life which He had decided on in past ages. He had not fully revealed it in OT times. Believers then had a very hazy idea of life after death. But the vagueness disappeared with the coming of the Savior. He “brought life and immortality to light through the gospel” (2 Tim. 1:10). And the good news was broadcast by Paul and the other apostles in fulfillment of the commandment of God our Savior, that is, in obedience to the Great Commission.
Paul stated that he was appointed by God to perform his ministry. The ministry is a trust and an honor, and all those who are appointed or called to preach, must preach the word ([21]1 Co. 9:16). Preaching is a work appointed by God the Savior. The proof of Christ’s deity, and that He committed the preaching of the gospel to Paul is found in his conversion (Acts 9:15, 17, and ch. 22:10, 14, 15), and again when Christ appeared to him, v. 17–21. Christ is this Savior: the Father saves by the Son through the Spirit, and all three concur in sending ministers. Therefore, do not accept a minister who rests in men’s calling, but is without God’s, since it is God who furnishes, calls, authorizes, and gives the opportunity for the work of a preacher.
[21] “For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel!” Paul is ironically answering now the questions he asked to begin with. “Am I not free, am I not an apostle?” The implied answer to the first is “no”; as for the second, “yes, but that is no cause for glorying.” "For necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!"
4 To Titus, a true son in our common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.
Alternate Translation (NLT): This letter is written to Titus, my true child in the faith that we share. May God the Father and Christ Jesus our Savior give you grace and peace.
To Titus, a true son in our common faith: The Letter is addressed to Titus, Paul’s true son in a common faith. But who is this Titus? We have to piece together his biography from sparse references to him in three of Paul’s Letters. A Greek by birth ([22]Gal. 2:3), he was born again by faith in the Lord Jesus, possibly through Paul’s ministry. A battle was then raging over what was the true gospel. On one side were Paul and all those who taught salvation by grace through faith plus nothing. On the other side were the Judaizers who insisted that circumcision (and thus lawkeeping) was required, for first-class citizenship in God’s kingdom. Titus became a test case in the controversy. Paul and Barnabas took him to Jerusalem ([23]Gal. 2:1) for a conference with the apostles and elders. The decision of the council was that a Gentile like Titus did not have to submit to Jewish laws and ceremonies in order to be saved ([24]Acts 15:11). Gentiles did not have to become Jews. Jews did not have to become Gentiles. Rather, Jews and Gentiles became a new creation when they believed in Jesus.
[22] "But neither Titus, who was with me, being a Greek, was compelled to be circumcised:"
[23] “Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with me."
[24] “But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.”
From then on, Titus became one of Paul’s most valuable assistants, serving as a “trouble-shooter” in Corinth and Crete. He was the right man for a tough assignment. The apostle first sent him from Ephesus to Corinth with one of the severest letters Paul ever wrote ([25]2 Cor. 8:16), presumably to correct doctrinal and ethical disorders in the assembly there. When Titus later rejoined Paul in Macedonia, Paul was overjoyed to hear that the Corinthians had responded positively to his apostolic admonitions (2 Cor. 2:12, 13; 7:5–7, 13–16). From Macedonia, Paul sent Titus to Corinth again, this time to expedite a collection for poor saints in Jerusalem (2 Cor. 8:6, 16, 17; 12:18). Paul described him as “my partner and fellow worker concerning you” (2 Cor. 8:23). We do not know definitely when Paul was with Titus in Crete, but it is generally believed to have been after the apostle’s first imprisonment in Rome.
[25] “But thanks be to God who puts the same earnest care for you into the heart of Titus.” What Paul is asking of the Corinthians in terms of spontaneous loving concern for brethren in need, is reflected in the attitude of Titus toward them. Notice here that Paul understands that the character qualities distinctive of a spiritual life are not intrinsic to human nature, but given by God."
The last mention of Titus is in [26]2 Timothy 4:10. He was with Paul during part of his second imprisonment, but then Paul reports him as having left for Dalmatia, the Yugoslavia of today. Paul may have sent him there, though the general tone of the verse is that of a lonely and deserted man.
[26] "For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia."
The apostle speaks of Titus as his true son (his spiritual son) in a common faith (the faith common to all the people of God). This may mean that Paul was instrumental in Titus’ conversion, but not necessarily. Paul also addressed Timothy as his true son in the faith ([2]1 Tim. 1:2), yet it is possible that Timothy was already a disciple when Paul first met him ([27]Acts 16:1). So the expression may mean that these younger men exhibited spiritual qualities similar to Paul’s, and that in Christian service there was a family-like bond.
[27] “Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek.”
Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior. For his young lieutenant, Paul wishes grace, mercy, and peace. In this context, grace means the divine strength needed for life and service. Mercy is compassion on man’s deep need. Peace means freedom from anxiety, panic, and distraction despite adverse circumstances. These come jointly from God the Father and the Lord Jesus Christ our Savior. In thus linking the Father and the Son as the sources of grace, mercy, and peace, the Spirit of God implies their complete equality.
Summary
As you review this material, you can see that Paul related everything in his ministry to the Word of God. His calling and His preaching depended on faith in Christ. He wanted Titus to grasp this fact and to make the Word of God a priority in his ministry. Throughout all three of his Pastoral Epistles-1 and 2 Timothy, and Titus-there is an emphasis on teaching the Word of God. Local churches ought to be “Bible schools” where the Word of God is taught systematically and in a practical way.
