Titus 1:1 servant of God. Paul often uses “servant” (or “slave”) to describe himself (Rom. 1:1; Gal. 1:10; Phil. 1:1) and other Christians (Eph. 6:6; Col. 4:12; see also 2 Pet. 1:1). Typically, though, Paul refers to himself as “servant of Christ.” This is the only place he uses “servant of God.” This wording suggests a direct connection to Moses, David, and OT prophets who were described as servants of God (see 2 Sam. 7:4, 8; Ps. 105:26; Jer. 7:25; Amos 3:7). This places Paul among those who have been God’s spokesmen from the beginning. Furthermore, a slave in the first century did not act on his own authority; he acted on his master’s authority. This concept of received authority is expanded by the phrase apostle of Jesus Christ (see note on Rom. 1:1). For the sake of points to the purpose or goal of Paul’s apostleship. He labors to see people saved, coming to faith and the knowledge of the truth (see 1 Tim. 2:4; 2 Tim. 2:25). accords with godliness. The true gospel always produces godliness in its followers. This introduces a serious problem with the false teachers: they did not exhibit godly character.

Titus 1:2–3 Hope is not wishful thinking. It is confidence that the things God has promised will occur. God never lies. It is against God’s character and thus impossible for God to lie (see Heb. 6:18). This truth was particularly meaningful in the Cretan context (see Titus 1:12–13 and note). God our Savior. On God as “Savior,” see note on 2 Tim. 1:8–10. See also Titus 2:13 and note. See also chart.

Titus 1:1–4 Opening. The doctrinal themes in this section occur again in the other doctrinal sections of the letter (2:11–14; 3:3–7).

Titus 1:5 The churches in Crete do not yet have elders, and there are things that need to be put . . . into order. This suggests that these churches are still fairly young. Titus is there as Paul’s delegate to get these churches properly established. in every town. In all NT churches elders (plural) govern the churches (see notes on Acts 14:23; 20:17). Here “elder” is used interchangeably with “overseer” (Titus 1:7). The rest of the NT shows that these two terms, as well as “pastor” (see Eph. 4:11, ESV footnote), refer to the same office (see note on 1 Tim. 3:1).

Titus 1:6 husband of one wife. See note on 1 Tim. 3:2–3. His children are believers can also be translated “his children are faithful.” The primary argument for translating it as “believers” is that, in the letters to Timothy and Titus, this word almost always refers to saving faith. Those who prefer “faithful” argue that no father can guarantee the conversion of his children, but he can ordinarily ensure that they act in a “faithful” way. The word “children” applies only to children living at home and still under their father’s authority.

Titus 1:5–9 The Occasion: The Need for Proper Leadership. Paul reminds Titus of the directions for ministry he had left with him. A “virtue list” shows the sort of leadership needed for the new churches in Crete.

Titus 1:9 able to give instruction. A pastor or elder must have the ability to teach. This includes both teaching what is right and correcting error. The reason for this emphasis is clear from what follows (vv. 10–16). sound doctrine. See note on 1 Tim. 1:10.

Titus 1:10 especially those of the circumcision party. The false teachers emerged particularly from among Jewish Christians.

Titus 1:11 They must be silenced. One responsibility of church leaders is to stop false teaching when it arises in the church. shameful gain. These teachers are motivated by greed (compare 1 Tim. 6:5).

Titus 1:12–13 Cretans are always liars, evil beasts, lazy gluttons. Crete was famous in the ancient world for its immorality. a prophet of their own. Paul does not criticize Cretan society directly. He quotes a Cretan author and then agrees with him (this testimony is true). Of course Paul means this as a generalization. The quotation seems to be from Epimenides of Crete, although his writings are known only through other authors’ quotations of him (see note on Acts 17:28).

Titus 1:14 Jewish myths. On “myths,” see note on 1 Tim. 1:4. The specific content of these myths is unknown. The false teaching in Titus is more directly tied to a Jewish background than the false teaching described in 1 and 2 Timothy (see Titus 1:10).

Titus 1:15 To the pure, all things are pure. In light of v. 14 and earlier teaching by Jesus (Luke 11:41) and Paul (Rom. 14:20), the issue here seems to concern Jewish food laws.

Titus 1:10–16 The Problem: False Teachers. The description of the false teachers contrasts directly with the descriptions of what the elders should be (vv. 5–9).

Titus 2:1 But as for you. Titus must be different than the false teachers. He must teach the people to live in a way that accords with sound doctrine.

Titus 2:3–5 The instruction to older women and young women is connected because part of the role of a Christian older woman is to train the younger women. The Greek word for “train” means “give instruction in wise behavior and good judgment.” The topics to be taught in vv. 4–5 are very practical and focus on domestic matters. Working at home does not prohibit working outside the home (see Prov. 31:16, 18, 24). It does indicate that Paul expects wives to have the primary responsibility for the day-to-day care of their homes and children.

Titus 2:5, 8, 10 These verses encourage a “gospel lifestyle” that gives unbelievers no reason to reject the gospel. This lifestyle also highlights the gospel’s attractiveness (“adorn,” v. 10). On God as Savior (v. 10), see note on 2 Tim. 1:8–10. See also chart.

Titus 2:1–10 Some argue that the behavior commanded here is specific to the first century context because its purpose is to avoid offense (see note on vv. 5, 8, 10). However, v. 1 bases this behavior on “sound doctrine” itself, not on cultural ideas.

Titus 2:11 Bringing salvation for all people means that salvation has been offered to all people (including all ethnic groups), not just to some. It does not mean that all people will be saved (see note on 1 Tim. 2:4).

Titus 2:12 Saving grace teaches its recipients to say no to sin and yes to godliness. In the present age stresses that this godliness is to be lived out now. It also sets up the reference to the future return of Christ in v. 13.

Titus 2:13 The Greek for waiting implies eagerness. Eagerly expecting Christ’s return is how grace trains Christians to reject sin and live a godly life (see vv. 11–12). Our blessed hope means Christ’s second coming, which Paul calls the appearing of . . . our great God and Savior Jesus Christ. Paul does not refer here to two persons (God the Father and Jesus Christ). Rather, Jesus is identified as “our great God and Savior” (compare John 1:1; 20:28; etc.).

Titus 2:11–14 One cannot truly claim to have received saving grace without also accepting “training grace.” This change in lifestyle is rooted in the atonement (v. 14) and the expectation of Christ’s return (v. 13).

Titus 2:14 to redeem us from all lawlessness. This phrase in Greek closely resembles the Greek translation of Ps. 130:8. One purpose of Jesus’ death was to make his people holy. A people for his own possession translates an unusual phrase with intentional echoes from the OT (see especially Ex. 19:5; Mal. 3:17). It has the sense of “prized, treasured possession.” These people are to be zealous for good works, so again redemption is tied specifically to living in a godly manner.

Titus 2:15 After describing the gospel, Paul returns to giving Titus instructions (as in vv. 1–10).

Titus 3:1–2 Paul again describes “gospel living.” This time he emphasizes interaction with unbelievers. In general, the qualities encouraged here are in contrast to the description of the false teachers in 1:10–16.

Titus 3:2 Perfect courtesy is a good translation of an often misunderstood word which literally means “meekness/gentleness.”

Titus 3:4 Goodness and loving kindness stand in stark contrast to the description of lost humanity in v. 3.

Titus 3:5 Salvation comes by the washing of regeneration and renewal of the Holy Spirit. Some have understood this as saying that baptism (“the washing”) causes salvation. However, in this context human deeds are clearly less important (not because of works) than God’s taking the initiative in salvation (he saved us). The “washing” described here is spiritual cleansing, which baptism outwardly symbolizes.

Titus 3:3–7 As in 2:11–14, Paul explains how his encouragements to godly living (3:1–2) are based on the gospel. This gospel statement highlights the ethical and practical changes that grace produces.

Titus 2:1–3:8 Christian Living in Contrast to the False Teachers. Paul describes proper Christian living rooted in the gospel. This is in direct contrast to the behavior of the false teachers (1:10–16), but it does match what is required of true church leaders (1:5–9). This is the primary concern of the letter: right doctrine leads to right behavior.

Titus 3:8 Again note the emphasis on good works as a mark of believers (compare 1:16; 2:14; 3:1).

Titus 3:9 But. The reference to the usefulness of correct doctrine in v. 8 sets up the contrast with the worthless nature of the false teaching. It is foolish and unprofitable.

Titus 3:9–11 The Problem Restated: False Teachers. Paul returns to the problem of false teachers. Thus, the discussion of gospel living (2:1–3:8) is followed by discussion of those who claim to believe this gospel but fail to live it out.

Titus 3:10–11 have nothing more to do with him. The NT is clear about seeking the repentance of such sinners. It is equally clear that refusal to change eventually shows that one is not in Christ and therefore must be excluded from the Christian community (see also 1 Corinthians 5).

Titus 3:12 do your best to come to me. Paul did not expect Titus to stay in Crete permanently. Artemas is not mentioned elsewhere in the NT. Tychicus is mentioned as an Asian who accompanied Paul on his third journey (Acts 20:4). In Eph. 6:21 and Col. 4:7 he is referred to as a “beloved brother and faithful minister” (see also 2 Tim. 4:12). Nicopolis was a port city in Epirus. It was located on the west coast of the Greek peninsula, 178 miles (286 km) northwest of Athens.

Titus 3:13–14 Speed . . . on their way; see that they lack nothing shows Paul’s concern that fellow missionaries be adequately supported. Zenas is not mentioned elsewhere in the NT. Apollos is undoubtedly the popular speaker mentioned in Acts and 1 Corinthians (Acts 18:24; 19:1; 1 Cor. 3:6; etc.).

Titus 3:14 One last time Paul stresses good works.

Titus 3:12–15 Closing Encouragement. Paul closes with travel plans and greetings. Even these items echo the letter’s main points.

Titus 3:15 Grace be with you all. Paul’s letter, though written primarily to Titus, will be read to the entire congregation.