Titus
Name, Authorship, and Background
This letter, which has many similarities to 1 Timothy, is named for its recipient, Paul's envoy and co-worker Titus. It is cast as a reminder and incitement to Titus to complete his mission on Crete (1.5). Acts and the other Pauline letters do not mention any apostolic mission on this, the largest of the Aegean islands and home to a large Jewish community. Those who argue that the letter is genuine contend that such a mission could have taken place after Paul's imprisonment at Rome recounted in Acts 28, while those who regard it as pseudepigraphical (see Introduction to the Pastoral Epistles, 2123) think the author has chosen Crete as a locale representing quintessential disobedience (1.12), or because of a later tradition associating Titus with the island.
Although Titus is not mentioned in Acts, Paul's letters ascribe a prominent role to an associate named Titus. According to Gal 2.3 Titus was a Gentile who accompanied Paul to the conference with the Jerusalem apostles, where Titus served as a litmus test for the acceptability of uncircumcised Gentile converts. Titus played a crucial role in the pastoral ministry to Corinth, first as a key administrator of the collection for the church in Jerusalem (2 Cor 8.6,16–17,23; 12.18), and later as Paul's diplomatic envoy who successfully brokered a reconciliation between the apostle and the Corinthian church, which had harbored doubts about Paul's legitimacy and financial reliability (2 Cor 2.13; 7.6–7,13–16).
Structure and Interpretation
The letter to Titus is framed as a commissioning letter. After the usual epistolary prescript (1.1–4, which is expanded with a theological creed), the body of the letter focuses on Titus's dual mandate to correct things on Crete and to appoint elders (1.5–16). The basis for his ministry follows in instructions concerning the submission expected of various groups in the church (2.1–10), the theological basis for pious living (2.11–15), and a final section bringing the two themes—submission and good works—together (3.1–11). The letter concludes with a discussion of travel plans (3.12–13), a final exhortation to good works (3.14), epistolary greetings (3.15a), and a benediction (3.15b).
Titus receives a dual task from his mentor, Paul: “putting things in order” (1.5) by exhorting the faithful in sound teaching (1.9,13; 2.1–2,8), and refuting the opposition (2.2,15; cf. 1.9). The mainstay of sound teaching, as the author defines it, is strict maintenance of a patriarchal church order and the proper submission it demands (2.5,9; 3.1; contrast the characterization of the opponents as “insubordinate” or “rebellious” in 1.6,10). This ethic of the “household code” as applied to the Christian house-church reflects the wider cultural context of Hellenism in the Roman empire and is characteristic of the Pastoral epistles. The second task, the refutation of opponents (depicted as fellow Christians of Jewish background who adhere to the requirements of the law of Moses, the Torah, such as dietary laws), is addressed by the author by sharp invective and ridicule (1.10–16; 2.8; 3.9–11) rather than theological debate, which the author appears to eye largely with suspicion (1.13–14; 3.9–11).
Though short, this letter is theologically packed, requiring readers to pause and reconstruct the underlying gospel narrative and theological concepts, which the author often invokes by terse shorthand. Passages such as 1.1–3; 2.11–14; and 3.4–7 allow for instructive comparison with other tight Pauline formulations (see Gal 4.1–11; Rom 3.21–26; 2 Tim 1.9–10), so the theology constructed here can be appreciated both for its distinctiveness and for its continuity with earlier traditions.
Margaret M. Mitchell
1
Paul, a servanta of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and the knowledge of the truth that is in accordance with godliness, 2in the hope of eternal life that God, who never lies, promised before the ages began—3in due time he revealed his word through the proclamation with which I have been entrusted by the command of God our Savior,
4To Titus, my loyal child in the faith we share:
Graceb and peace from God the Father and Christ Jesus our Savior.
5I left you behind in Crete for this reason, so that you should put in order what remained to be done, and should appoint elders in every town, as I directed you: 6someone who is blameless, married only once,c whose children are believers, not accused of debauchery and not rebellious. 7For a bishop,d as God's steward, must be blameless; he must not be arrogant or quick-tempered or addicted to wine or violent or greedy for gain; 8but he must be hospitable, a lover of goodness, prudent, upright, devout, and self-controlled. 9He must have a firm grasp of the word that is trustworthy in accordance with the teaching, so that he may be able both to preach with sound doctrine and to refute those who contradict it.
10There are also many rebellious people, idle talkers and deceivers, especially those of the circumcision; 11they must be silenced, since they are upsetting whole families by teaching for sordid gain what it is not right to teach. 12It was one of them, their very own prophet, who said,
“Cretans are always liars, vicious brutes, lazy gluttons.”
13That testimony is true. For this reason rebuke them sharply, so that they may become sound in the faith, 14not paying attention to Jewish myths or to commandments of those who reject the truth. 15To the pure all things are pure, but to the corrupt and unbelieving nothing is pure. Their very minds and consciences are corrupted. 16They profess to know God, but they deny him by their actions. They are detestable, disobedient, unfit for any good work.
2
But as for you, teach what is consistent with sound doctrine. 2Tell the older men to be temperate, serious, prudent, and sound in faith, in love, and in endurance.
3Likewise, tell the older women to be reverent in behavior, not to be slanderers or slaves to drink; they are to teach what is good, 4so that they may encourage the young women to love their husbands, to love their children, 5to be self-controlled, chaste, good managers of the household, kind, being submissive to their husbands, so that the word of God may not be discredited.
6Likewise, urge the younger men to be self-controlled. 7Show yourself in all respects a model of good works, and in your teaching show integrity, gravity, 8and sound speech that cannot be censured; then any opponent will be put to shame, having nothing evil to say of us.
9Tell slaves to be submissive to their masters and to give satisfaction in every respect; they are not to talk back, 10not to pilfer, but to show complete and perfect fidelity, so that in everything they may be an ornament to the doctrine of God our Savior.
11For the grace of God has appeared, bringing salvation to all,a 12training us to renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly, 13while we wait for the blessed hope and the manifestation of the glory of our great God and Savior,b Jesus Christ. 14He it is who gave himself for us that he might redeem us from all iniquity and purify for himself a people of his own who are zealous for good deeds.
15Declare these things; exhort and reprove with all authority.c Let no one look down on you.
3
Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work, 2to speak evil of no one, to avoid quarreling, to be gentle, and to show every courtesy to everyone. 3For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, despicable, hating one another. 4But when the goodness and loving kindness of God our Savior appeared, 5he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the waterd of rebirth and renewal by the Holy Spirit. 6This Spirit he poured out on us richly through Jesus Christ our Savior, 7so that, having been justified by his grace, we might become heirs according to the hope of eternal life. 8The saying is sure.
I desire that you insist on these things, so that those who have come to believe in God may be careful to devote themselves to good works; these things are excellent and profitable to everyone. 9But avoid stupid controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. 10After a first and second admonition, have nothing more to do with anyone who causes divisions, 11since you know that such a person is perverted and sinful, being self-condemned.
12When I send Artemas to you, or Tychicus, do your best to come to me at Nicopolis, for I have decided to spend the winter there. 13Make every effort to send Zenas the lawyer and Apollos on their way, and see that they lack nothing. 14And let people learn to devote themselves to good works in order to meet urgent needs, so that they may not be unproductive.
15All who are with me send greetings to you. Greet those who love us in the faith.
Grace be with all of you.a