The Epistle To Titus

by Chris Simmons

As Paul wrote the last of the prison epistles to the church in Philippi, he gave an indication of the hope he had of being delivered and released from his bonds that had constrained him for approximately two years. We read in Philippians 1:18-20, “For I know that this shall turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ,” and later in chapter two, he expressed his expectation that he would personally be coming to them “shortly” (2:24).

Evidence found in this letter to Titus establishes that Paul was busy preaching and building up the brethren in the church after his release from prison. The fact that Paul left Titus on the island of Crete (Titus 1:5) and that he communicated his decision to spend the winter in Nicopolis (Titus 3:12) addresses events which are not accounted for in the book of Acts, which would indicate other travels took place after his release from his Roman imprisonment of Acts chapter 28. Therefore, it was during this time that Paul would have penned the letter to Titus.

Regarding the man and Christian to whom the letter was written, it is not known when he became a Christian, but it is likely that Paul took part in helping to teach him the gospel. Paul referred to Titus as “my true child in a common faith” (Titus 1:4). This is an expression which is similar to those used by Paul of Timothy with whom he had shared the gospel (I Timothy 1:2, “my true child in the faith” ; II Timothy 1:2, “my beloved son” ). Paul’s other personal references to Titus are found in II Corinthians 2:13, where Titus is referred to as “my brother” and in II Corinthians 8:23 where he is referred to as “my partner and fellow worker.”

Not mentioned by name in the book of Acts, Titus was a Gentile who was first mentioned in connection with the controversy regarding the circumcision of Gentiles who would become Christians (Galatians 2:1-4; cf. Acts 15). Paul made a point of not having Titus circumcised so that the point might be established that Gentiles did not have to submit to circumcision (or any other portion of “the Law”) in order to be saved (cf. Acts 15:1). In Titus we see the uncompromising nature of the gospel of Jesus Christ and understand that any changes or distortions can never be tolerated (cf. Galatians 1:6-9). Will we be as diligent in defending “the truth of the gospel” (Galatians 2:5) as Paul was?

Based on references by the apostle Paul in his other letters, it can be established that during Paul’s third missionary journey, Titus served as Paul’s liaison to the church in Corinth, as he had been first sent to see how the first letter to the Corinthians was received (II Corinthians 2:13). After Titus finally met up with Paul in Macedonia and shared with him the favorable reaction the brethren had to his letter (II Corinthians 7:5-15), Paul sent him back with the second letter to the Corinthians to urge them to complete their preparations for contributing to the needy saints in Jerusalem (II Corinthians 8:16-9:15). We can see why Paul would refer to Titus as “my partner and fellow worker” (II Corinthians 8:23). Titus was a dependable servant of the Lord that Paul could count on to do the work that needed to be done. Titus’ example should cause each of us to be introspective and ask, “How faithful and dependable am I in doing the work the Lord needs done?”

The purpose of the letter is clear. Paul left Titus in Crete to “set in order what remains” (1:5) which included the appointing of elders (1:5-9), instruction about the “sound doctrine” (2:1) and a focus on the “good deeds” (2:14; 3:1, 8, 14) that are to characterize children of God.

The need to “set in order” means to further straighten or arrange in proper order. Vincent’s Word Studies in the New Testament notes regarding this word that it has been “used by medical writers of setting broken limbs or straightening crooked ones.” Some things in the church in Crete needed to be set straight and that was what Paul left Titus to accomplish. As we read from Revelation chapters 2 and 3, we see the need to continually examine in the Lord’s church today whether there is further straightening or arranging that needs to be done. Perhaps it’s the need to return to our “first love” (Revelation 2:4), or to stand opposed to false teaching (2:14-15), or to no longer tolerate sin in the church (2:20), or to spiritually “wake up” (3:2), or to repent of our spiritual indifference and apathy (3:15-18). Perhaps on a personal level, we need to examine our own lives for the broken limbs that need to set and the crooked ones that need straightening. Maybe we need to honestly search our hearts for the “one thing (we) lack” (Mark 10:21; cf. II Peter 1:9).

Regarding the appointing of elders in every city, Paul gave Titus a list, which in conjunction with the one given to Timothy in 1 Timothy chapter 3, provided a standard that men aspiring to the office of an overseer “must” attain to. Regarding the “sound doctrine” that was to be upheld, it’s interesting to note from the context (2:1-10) that all members of the church have a role in maintaining and defending it, including older men and younger men, and older women and younger women, and both bondslaves and masters. Regarding the “good deeds” that we’re to be busy doing, Paul makes a couple of key points in the four uses of that expression in the letter. One, we need to be taught by God (3:14) what those “good deeds” are and be “careful” (3:8) that what we do is authorized by God. Two, we need sober mindedness to be “ready” for such opportunities (3:1) and not be negligent in carrying them out (be “zealous”; 2:14).

Paul’s letter to Titus was for the purpose that he might help those in the church in Crete become “sound in the faith” (1:13) – may that be our lifelong goal as well.