In v1-4, Paul introduces himself, describes his goal in serving the Lord, and issues
his signature blessing to his audience (Titus / the congregations of Crete, as Titus
3:15 reveals). Then in v5-9, we see Paul’s strategy for dealing with the Cretans rampant
immorality and promoting godliness in these Cretan congregations filled with young
Christian believers. His strategy is to appoint elders to disciple, direct, and teach
doctrine to the young believers on Crete. And then in v10-14, Paul explains why this
is necessary. False teachers must be silenced, and sound doctrine must be proclaimed.
“Out with the old and in with the new.” Finally, in v15-16, Paul wants Titus and the
elders to understand what sanctification looks like – our actions conform to the
desires of our hearts and minds and consciences. Let’s take a look:
1Paul, a servant of God and an apostle of Jesus Christ for the faith of God's
elect and the knowledge of the truth that leads to godliness-- 2a faith and
knowledge resting on the hope of eternal life, which God, who does not lie, promised
before the beginning of time, 3and at his appointed season he brought his
word to light through the preaching entrusted to me by the command of God our Savior,
4To Titus, my true son in our common faith:
Grace and peace from God the Father and Christ Jesus our Savior.
Ligon Duncan says, “Paul wants to exhort these Christians, tempted as they are to live
with one foot in the world and another foot in the church, tempted as they are to be
conformed to the thinking and the living standards and the behavior of this age and this
world, rather than to be transformed by the renewing of their minds according to the
word of God – Paul speaks to this congregation to exhort them to adorn the gospel in
all things: in the way that they believe; in the way that they trust; in the way that
they live.”
Paul is writing to a dear friend, Titus, whom he knows well. Yet he still engages in a
formal introduction not merely to encourage Titus to wholehearted commitment to the
service of the Lord, but to speak to all the congregations on the island of Crete.
This letter was to Titus and expected to be published openly island wide to all the
believers. First, Paul is a servant of God, a bondservant of the Lord, a voluntary slave
to serve God in all things; and that title reminds Titus that we are all called to hold
this title. We are not our own; we were bought with a price. We are slaves of God;
therefore, we should think and act like it. Second, Paul calls himself an apostle,
one who was officially invested with special powers and sent as an emissary by Jesus
Christ. Paul hasn’t called himself to be an apostle; God made him one (Acts 9). Paul
wasn’t worthy of this calling, but he’s embraced it wholeheartedly. And though Titus
doesn’t have this title – he’s a servant of God, but he’s no apostle in the category
of Paul – he still needs to embrace his role as Paul did – wholeheartedly. He’s no
less important; Titus has the same goal, but a different role than that of Paul.
In these two titles, bondservant and apostle, Paul is teaching commitment to one’s
calling, faithfulness to the Great Commission – “go and make disciples.” Consider the
situation for Titus. The Cretan congregations were being influenced by the world around
them. They are forgetting who they are and what they’re here for, their purpose in life:
to glorify God and enjoy Him forever. So Paul’s introduction reveals his commitment to
his mission and serves as an encouragement, an example to follow, for Titus and his
congregations, and even for us.
Also in v1, Paul notes two goals for his ministry. And these goals ought to be the same
for Titus, and for you and me. Paul works for God’s elect to come to saving faith and to
grow in the knowledge of the truth that leads to godliness. It’s evangelism and
edification, justification and sanctification, salvation and discipleship. Paul is not
satisfied with someone’s profession of faith or baptism; he wants them to grow, to prove
their faith by their fruit, to be filled with the knowledge that transforms their lives
from worldliness to godliness. And he works for that and wants Titus to work for that.
Now Paul doesn’t know who God’s elect are beforehand. So he sows the seed of the gospel
indiscriminately. And once a profession of faith is made, Paul works even harder to root
that growth deep in the foundation of the gospel, to water that plant and keep it from
withering. But also, according to Calvin, it is as if Paul’s apostleship has an agreement
with the faith of God’s elect, such that none who are true believers will deny Paul’s
authoritative, inspired word as God’s chosen spokesman to the Gentiles.
Moving on to v2, we notice that this faith (justification) and knowledge (sanctification)
rest on the hope of eternal life. Hope breeds faith and knowledge. Hebrews 11:1 says,
“Now faith is being sure of what we hope and certain of what we do not see.” You have
to hope something is true to believe that it is. 2 Peter 3:17-18 says, “Therefore, dear
friends, since you already know this, be on your guard so that you may not be carried
away by the error of lawless men and fall from your secure position. But grow in the
grace and knowledge of our Lord and Savior Jesus Christ.” Genuine faith is more than
intellectual assent; it is transforming truth, right and sincere knowledge of God, based
on the hope of glorification. Calvin says, “True religion and the practice of godliness
begin with meditation on the heavenly life,” and points to Colossians 1:5.
Paul adds that this hope of eternal life is even based on something greater, the
pre-creation promise of God, who does not lie (Paul added this short phrase to glorify
God and to provide assurance to the believer). So we have here an insight into God’s
pre-creation ordinances, namely that His elect would be granted eternal life through
faith in Christ (justification) and knowledge of the gospel (sanctification). To consider
that God loved you before creation takes on a whole new dimension when you consider His
eternal plan (2 Timothy 1:9). And v3 makes it even more stunning, because we read that
God had even predetermined (appointed or ordained) a specific season during which to
reveal the message of the gospel of Jesus, the Lamb slain before the foundation, or from
the creation, of the world (Revelation 13:8), through the commanded preaching of
Jesus – here called “God our Savior” – by the Apostle Paul (Galatians 4:4; 1 Corinthians
9:16-7; 1 John 1:1-2). Calvin notes that both God the Father and Jesus the Son are
called “Savior.” He says, “The Father is called our Savior, because He redeemed us
by the death of His Son, that He might make us heirs of eternal life; and the Son,
because He shed His blood as the pledge and the price of our salvation. Thus the Son
hath brought salvation to us from the Father, and the Father hath bestowed it through
the Son.”
Finally, v4 introduces Paul’s intended audience – Titus. Titus is Paul’s “true
[literally, legitimate] son in our common faith.” Titus was a convert to Christianity
by the preaching of Paul, and they now share the same faith; there is only one faith
(Ephesians 4:5). Though Paul is Titus’ spiritual father, they share equally God as
Father by adoption through this one-and-the-same faith. Paul grants Titus a benediction,
his signature blessing from God: grace (unmerited favor despite demerit) and peace
(objective and subjective spiritual peace; not circumstantial but relational) from God
the Father and Jesus Christ our Savior.
Titus' Task on Crete
5The reason I left you in Crete was that you might straighten out what was
left unfinished and appoint[1] elders
in every town, as I directed you. 6An elder must be blameless, the husband of
but one wife, a man whose children believe and are not open to the charge of being wild
and disobedient. 7Since an
overseer[2] is entrusted with God's work,
he must be blameless--not overbearing, not quick-tempered, not given to drunkenness,
not violent, not pursuing dishonest gain. 8Rather he must be hospitable,
one who loves what is good, who is self-controlled, upright, holy and
disciplined. 9He must hold firmly to the trustworthy message as it has been
taught, so that he can encourage others by sound doctrine and refute those who oppose
it.
Paul begins in v5 by reminding Titus (but more likely the Cretans, of Titus’ Paul-given
authority to administrate their local congregations) of the reason he left him in Crete:
that he “might straighten out what was left unfinished and appoint [or ordain] elders in
every town.” Paul is concerned for these Cretan Christians to grow in grace, to be
discipled, to become mature in the faith, to resist the worldliness and the immorality
of the culture around them, to be distinct, to be in the world but not of it; so he says,
“Go to every city where there’s a church and appoint elders.” There was unfinished work
to do on the island of Crete to get the Cretan Christian congregations in right order,
such that they would be self-administered to a degree, something that takes a lot of time.
Paul humbly and modestly yields a task he liked to do (Acts 14:23) and encourages Titus to
complete that work so they could meet up in Nicopolis (Titus 3:12).
It might seem strange that Paul would urge the ordinance of elder to get the believers to
reach maturity. You might think he’d just teach them, but instead he’s planning to teach
others to teach them. The local church is God’s place for growing His people; thus elders
(plural, not singular) are for discipleship, to lead others through the sanctification
process, to bring Christians to an ever-increasing intimacy with the Lord. Elders’ work
is essentially discipleship, and it’s accomplished in two ways: direction, both in terms
of lifestyle application (outward behavior) and personal character (inward attitudes),
and doctrine, both in terms of promoting sound teaching and refuting erroneous teaching.
“Elder” in v5 and “overseer” (presbyter or bishop) in v7 is the same office
(Acts 20:17,28). “Elder” speaks of internal character, spiritual maturity, especially
concerning doctrine, while “overseer” speaks of the external lifestyle, and specifically
the role the elder plays, the task he has in leading others to a practical, thoroughly
Biblical lifestyle. Men who hold this title and work to fulfill this role must be able
to teach truth and refute error (v9), but also patient to learn through admonishment and
good advice.
George Grant wrote an article in Tabletalk Magazine (May 2008, Volume 32, Number 5)
called “The High Call of Service” (pgs. 68-69). He says, “Talk is cheap. Promises are a
dime a dozen. Most of us have had about all we of the spin-controlled sound bites we can
stand. We’ve heard just about all the hollow rhetoric we can tolerate. We all know that
actions speak louder than words. That is a universal truth…(1 John 3:18)… Our orthodoxy
(right doctrine) must be matched by orthopraxy (right action). This does not by any means
minimize the primacy of the word of God in the Christian life [It magnifies it]. It is
simply a recognition that God’s truth will always bear incarnational, tangible, and
demonstrable fruit… From the earliest days of the apostolic church congregations were
purposefully structured for word [elder] and deed [deacon] ministry.” But here Paul
seems to put the whole burden on elders, until the responsibility reaches beyond their
ability, at which time deacons are to be elected (Acts 6).
The qualifications Paul gives, which takes any blame of failure away from Titus, do not
make up an exhaustive list (compare 1 Timothy 3:2-7); but let’s look at them. First, in
v6, Paul seems to be most concerned with an elder’s home life, for a man incapable of
managing and leading his household certainly cannot steward the affairs of a congregation.
This concern includes his own reputation (blameless), his marital fidelity (the husband
of but one wife), and both the spiritual condition of his children (a man whose children
believe, or are faithful) and their physical obedience, temperance, frugality, and
reverence (not open to the charge of being wild and disobedient). These qualifications
speak to his ability to lead and command respect from his inward character. In v7-8, the
qualifications mentioned speak to his outward behavior, revealing how he would handle
various situations that arise within the local congregation. These traits include negative
vices – being above reproach (blameless), being meek or servant-hearted (not overbearing
or self-willed), being calm or steady (not quick-tempered), being sober and sober-minded
(not given to drunkenness), being peaceable (not violent), and being content (not pursuing dishonest gain)
– and positive virtues – being hospitable, loving what is good (kindness), being
self-controlled, upright, holy, and disciplined. So the elder is not described or
controlled by pride and anger, the desire for drink, the desire for dominance, or the
desire for wealth; instead the elder is characterized by the fruit of the Spirit, loving
people, virtue, and truth (v9).
Learning what God wants from His elders, His shepherds of His flock, we ought to do two
things: pray for elders that they would exhibit these traits by God’s grace, and since
it is a good thing to covet eldership (1 Timothy 3:1 says, “Here is a trustworthy saying:
If anyone sets his heart on being an overseer, he desires a noble task.”), we ought to
strive to exhibit elder’s traits.
The final, and arguably most important, trait of an elder is that of not only knowledge
and understanding of Biblical doctrine (v9), for the sake of teaching, rebuking,
correcting, and training in righteousness, using the Word of God (2 Timothy 3:16-17). The
elder is to be zealous for truth, not merely know it satisfactorily, but hunger and pant
after the truth of God’s word. All the previous traits listed should flow from this
foundation. “Doctrine unto godliness” is Paul’s cry here. He wants knowledge of God and
His word to be practically applied for godly living. Edification is important to Paul
and to God, and it should be the elder’s priority as well. Edification comes through
hearing, learning, and understanding the sufficient truth of God’s word – growing in
applicable knowledge. We’ll talk more about “sound doctrine” as we look at Titus 2:1,
which says, “You must teach what is in accord with sound doctrine,” in the next chapter.
10For there are many rebellious people, mere talkers and deceivers, especially
those of the circumcision group. 11They must be silenced, because they are
ruining whole households by teaching things they ought not to teach--and that for the
sake of dishonest gain. 12Even one of their own prophets has
said, "Cretans are always liars, evil brutes, lazy gluttons." 13This
testimony is true. Therefore, rebuke them sharply, so that they will be sound in the
faith 14and will pay no attention to Jewish myths or to the commands of those
who reject the truth.
Paul gives a general rule regarding elders: who they are to be and what they are to do.
But now he shows specifically why they are necessary. People are rebellious – unruly,
obstinate, or incorrigible. The idea is that people want autonomy; they despise subjection,
even when for their own good. These are the tares growing in with the wheat; they are also
called “mere talkers and deceivers,” which is to be contrasted with useful and solid
doctrine. It’s the vanity of hollow and deceptive manmade philosophy (Colossians 2:8);
according to Calvin, it “includes all trivial and frivolous speculations, which contain
nothing but empty bombast, because they contribute nothing to piety and the fear of God.”
Paul notes that these folks are primarily of Jewish-Christian background; they’re mixing
faiths and coming up empty. Paul has a no-tolerance policy when it comes to mixing
anything with Christ and the word of God. He does not believe in “freedom of speech”
in the local church; only edifying truth must be spoken. When it comes to sound doctrine,
the opinion of the masses doesn’t matter. Truth matters.
In v11, we hear about false teachers, especially those from Jewish-Christian backgrounds
mingling forms of Judaism and pagan piety in with Christianity, like the false teachers
in Colosse, “ruining whole households.” These false teachers were corrupt in their character,
in their motives, and in their teaching. The many house churches on the island of Crete
lacked organization and leadership, and were therefore especially vulnerable to these
smooth-talking, deceitfully vain, empty false teachers. Paul will later address older men
and women to teach younger men and women perhaps for this very purpose, to withstand
false teachings in the home.
Paul tells Titus that “they must be silenced.” They were teaching what ought not be taught,
and they were doing so to profit financially (or at least in perceived reputation).
Now, the method for silencing these false teachers is not with use of physical force,
but with sharp rebuke, as v13 declares. The false teacher's platform must be removed from the congregation,
and this out of care that they may be sound in the faith. By upholding sound doctrine and refuting error,
a false teacher's blabbering words will be meaningless, worthless to an audience who has been
instructed by one with authority in the truth of God’s word. Thus Paul implies here that
nothing is profitable in terms of what comes out of a person’s mouth except holy words
that evangelize and edify.
In v12, Paul quotes Epimenides, a sixth century BC poet and religious reformer from the
town of Knossos on the island of Crete. He’s essentially using their prophet’s logic
against them, to show that even if wicked teachers speak truth, it comes ultimately from
God. All truth is from God alone; nothing is true apart from God. Paul favors sharp
rebukes (v13) against not only these Cretan false teachers, but the nation as a whole!
What about words “full of grace and seasoned with salt,” words of “gentleness and respect”
(Colossians 4:5-6; 1 Peter 3:15)? Harsh rebukes show the depths of sin and the importance
of remaining inline with sound doctrine according to God’s word, and perhaps would earn a
surprising response, as v14 declares, “so that they will be sound in the faith.”
Commanding counter-cultural thinking results in counter-cultural living, and Paul wants
both to be realities for the believer. If someone said, “All people from Kentucky are
hypocrites.” You might say, and Paul would hope you would say, “You know, that quote
is true, but I don’t want to be like that, so I’m going to do something about it.”
Calvin says, “The Apostle, who is wont to reprove mildly those who deserved to be treated
with extreme severity, would never have spoken so harshly of the Cretans, if he had not
been moved by very strong reasons. What term more reproachful than these opprobrious
epithets can be imagined; that they were ‘lazy, devoted to the belly, destitute of truth,
evil beasts?’ Nor are these vices charged against one or a few persons, but he condemns
the whole nation. It was truly a wonderful purpose of God, that he called a nation so
depraved, and so infamous on account of its vices, to be among the first who should
partake of the gospel; but his goodness is not less worthy of admiration, in having
bestowed heavenly grace on those who did not even deserve to live in this world. In
that country so corrupt, as if in the midst of hell, the Church of Christ held a position,
and did not cease to be extended, though it was infected by the corruption of the evils
which prevailed there; for here Paul not only reproves those who were strangers to the
faith, but expressly reproves those who had made a profession of Christianity. Perceiving
that these vices so hateful have already taken root, and are spreading far and wide, he
does not spare the reputation of the whole nation, that he may attempt the care of those
whom there was some hope of healing.”
Finally, in v14, Paul tells Titus to rebuke them sharply so that they will be sound in
the faith, paying no attention to Jewish myths or to the commands of those who reject
the truth. Jewish myths were likely superstitious ceremonies and rituals that dabbled
in the worship of cosmic powers. Accompanying those myths would have been commands of
asceticism – rules that mixed with and went beyond Scriptural mandates, thus wrongly
adding to the sufficiency of God’s word and His Savior – Jesus Christ (Colossians 2:20-23).
False teaching can’t bring about true godliness, so sound doctrine and harsh rebukes are
essential for making a believer exhibit “sound in the faith” behavior.
15To the pure, all things are pure, but to those who
are corrupted and do not believe, nothing is pure. In fact, both their minds and
consciences are corrupted. 16They claim to know God, but by their actions
they deny him. They are detestable, disobedient and unfit for doing anything good.
These commands, or rules (Colossians 2:20-23), mentioned in v14 probably included kosher
food concerns and necessity of ritual cleansings for purity; thus Paul declares, “To the
pure, all things are pure,” announcing that all are pure in Christ alone. Sanctification
does not happen by exterior obedience to manmade rules; rather, it happens through inward
holiness blossoming into outward blamelessness. The Spirit works on the heart through the
word, and so sound doctrine is essential to Christian progress in growth, in
sanctification. See 1 Timothy 4:3-5; the false teachers were probably prohibiting the
use of certain things considered impure to them, were in reality perfectly pure according
to sound doctrine. Paul also rebukes the false teachers as “corrupted” precisely because
they “do not believe.” Therefore, nothing to them is pure, for everything they do as
unbelievers is sin (Romans 14:23; Hebrews 11:6); though outwardly pure, perhaps, like
the Pharisees, they are inwardly corrupted in both mind and conscience, “whitewashed
tombs / walls” (Matthew 23:27; Acts 23:3). The Christian, on the other hand, may appear
to them as impure outwardly, but since their inside is pure through faith in Christ and
the imputation of His righteousness, they, in fact, are the pure, not the false teachers
who claim to be so. Instead, as v16 declares, the false teachers are detestable,
disobedient, and unfit for doing anything good – precisely because they deny God by
their actions, despite claiming to know Him. A person’s actions reveal their heart.
By their fruits you will know them.
To summarize v15-16, knowledge of God is proven by works, whereas God is clearly not known
by those whose mind and conscience is defiled, by those whose works do not accord with the
sound doctrine of God's Word. The Gospel brings order and joy and peace as seen in godliness.
Paul upholds Christian liberty and freedom, but also the necessity
of inward and, consequently, outward purity. Paul reveals that both the doctrine (internal
knowledge of mind and conscience) and the behavior (external actions) of the false
teachers are corrupted, detestable, and worthless (2 Timothy 3:2-5). Calvin says, “In the
first clause of this verse he upholds Christian liberty, by asserting, that to believers
nothing is unclean; but at the same time he indirectly censures the false apostles who
set no value on inward purity, which alone is esteemed by God. He therefore rebukes their
ignorance, in not understanding that Christians are pure without the ceremonies enjoined
by the Law; and next he chastises their hypocrisy, in disregarding uprightness of heart,
and occupying themselves with useless exercises… The mind denotes the understanding, and
the conscience relates rather to the affections of the heart. But here two things ought
to be observed; first, that man is esteemed by God, not on account of outward works, but
on account of the sincere desire of the heart; and, secondly, that the filth of infidelity
is so great, that it pollutes not only the man, but everything that he touches.”
Footnotes
- 1:5 Or ordain
- 1:7 Traditionally bishop
Bible text from
Gospelcom.net. Copyright 1973, 1978, 1984 by
International Bible Society.