This is one of four “pastoral” epistles (1st & 2nd Timothy, Titus, and Philemon) which the Apostle Paul wrote under divine inspiration. They are called such because they are not written to assemblies, or to groups of people, but to individuals, giving them personal counsel and instruction. (The Apostle John also wrote two pastoral epistles – 2nd & 3rd John.)
This is the only epistle written to a Gentile; there are also only two books in the Bible written by a Gentile (Luke)—the Gospel of Luke and the book of the Acts. W. Kelly said that, judging from internal evidence within the epistle, this letter seems to have been written after Paul wrote his first epistle to Timothy, but before he wrote his second epistle to him (The Epistles of Paul, p. 131). It resembles 1st Timothy in that both epistles deal with order in the house of God and dwell much on the conduct that is suited to that order. The epistle to Titus is not, however, a repetition of the epistle to Timothy. Coupled with the need for sound doctrine, the epistle to Titus insists on “good works” that manifest the reality of one’s faith. Good works are mentioned in every chapter (chaps. 1:16; 2:7, 14; 3:1, 8, 14), and therefore, this epistle has been called “The Epistle of Good Works.”
It is not known how the gospel reached Crete. It might have been through the Cretian Jews who heard Peter preach in Jerusalem on the day of Pentecost (Acts 2:1111Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. (Acts 2:11)). By the time of the writing of this epistle, there were a number of Christian assemblies on the island.
His Personal History
Titus first appears in the divine record at Antioch as a Gentile convert of the Apostle Paul (Gal. 2:1-31Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 3But neither Titus, who was with me, being a Greek, was compelled to be circumcised: (Galatians 2:1‑3)). He was brought to Jerusalem as a “test case” regarding a question that had arisen as to whether believing Gentiles needed to be circumcised. At the apostolic council, James pointed out from Scripture, that in the conversion of the Gentiles in the coming kingdom of Israel’s Messiah, God will not put that stipulation upon them (Acts 151And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. (Acts 15:1‑3)). James concluded that since it will not be necessary for believing Gentiles in the world to come (the Millennium), then it would not be necessary for believing Gentiles today when God is calling out those who compose the Church. Titus, therefore, was not compelled to be circumcised.
The next time Titus appears in Scripture, we see him labouring with Paul in connection with the Corinthians’ reception of Paul’s first epistle to them (2 Cor. 2:13; 7:5-7, 13-1413I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia. (2 Corinthians 2:13)
5For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. 6Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus; 7And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more. (2 Corinthians 7:5‑7)
13Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all. 14For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. (2 Corinthians 7:13‑14)). He also carried Paul’s second epistle to the Corinthians and attended to matters among them concerning the collection for the poor saints in Judea (2 Cor. 8:6, 16-17, 23; 12:186Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. (2 Corinthians 8:6)
16But thanks be to God, which put the same earnest care into the heart of Titus for you. 17For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. (2 Corinthians 8:16‑17)
23Whether any do inquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ. (2 Corinthians 8:23)
18I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps? (2 Corinthians 12:18)).
Titus is last seen with Paul in Rome, where Paul was captive for a second time, and about to be executed by the Roman authorities. From there, Titus went to Dalmatia (2 Tim. 4:1010For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. (2 Timothy 4:10)).
Being a faithful servant of the Lord, Paul called Titus his “brother” (2 Cor. 2:1313I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia. (2 Corinthians 2:13)), his “partner,” his “fellow-helper” (2 Cor. 8:2323Whether any do inquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ. (2 Corinthians 8:23)) and “mine own son” (Titus 1:44To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. (Titus 1:4)). While Paul greatly valued Titus, he does not speak to him with the same intimacy that he does with Timothy. Nevertheless, he was a very trustworthy man, and this is why Paul committed to him the responsibility of carrying the collection from the Gentile assemblies to those in Judea. Paul’s care that Titus’ integrity would be maintained before all, led to him sending “a brother” (2 Cor. 8:1818And we have sent with him the brother, whose praise is in the gospel throughout all the churches; (2 Corinthians 8:18)) with him so that the delivery of the funds would be above suspicion, and that Titus couldn’t be accused of negligence or theft in those money matters (2 Cor. 13:11This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. (2 Corinthians 13:1)).
The Occasion of the Epistle
In those days, the assemblies in Crete were in a state of disarray due to Judaizing teachers bringing in erroneous doctrines and practises. These men had worked their way into leading roles in those assemblies, but sadly, they were not genuinely concerned about the spiritual welfare of the saints as true shepherds ought to be. Instead of leading the saints after Christ, they were exploiting them for monetary gain! Adding to the confusion was the problem of the character of the Cretians—being “liars” and “lazy gluttons” (chap. 1:12). Needless to say, this was having a negative impact on their testimony as Christians.
Titus was to correct these things by appointing elders who were sound in doctrine and whose lives were of sterling character. These men were to hold the Word faithfully and to insist on the truth being taught in the assemblies, and thus refute the gainsayers. Besides ordaining elders, Titus was to instruct the saints in a line of conduct that was according to God’s moral order in the assembly (chap. 1), in the home (chap. 2), and before the world (chap. 3).
The Epistle’s Practical Relevance in Our Day
The practical application of this epistle is of great importance today, for there are a growing number of Christian assemblies that have men in the place of leadership who do not have the best interests of the flock at heart. These persons need to be removed and replaced with men who are morally and spiritually qualified to lead local assemblies. The question is: “How is this to be done since there are no apostles or delegates from apostles on earth today to appoint them?” Scripture does not indicate that it should be done in the way assemblies formed on Congregationalist lines function—by having the people vote for whom they would like to lead the assembly. Well meaning as that may be, democracy is not God’s way of church government. Nor does Scripture indicate that it should be done as the Episcopalian denominations do—by having a so-called “Bishop,” with authority over a group of assemblies in a region, who legislates and mandates everything in those assemblies. Man-made hierarchy is also not God’s way of church government.
The answer lies in Paul’s remarks to two assemblies that did not have ordained elders—Corinth and Thessalonica. At Corinth, the assembly was in such a carnal state that the Apostle refrained from ordaining any when he was there. At Thessalonica, they were all new converts, having been saved only a matter of weeks (Acts 17:1-91Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, 3Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. 4And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; 7Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. 8And they troubled the people and the rulers of the city, when they heard these things. 9And when they had taken security of Jason, and of the other, they let them go. (Acts 17:1‑9)), and as such, none among them were mature enough for that role (1 Tim. 3:66Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. (1 Timothy 3:6)). But in writing to these assemblies sometime later, he gave them a principle by which the saints could know those who were the genuine leaders, and thus to recognize them as such, even though they had not been officially ordained to that office.
It is important to understand that regardless of whether there are apostles (or delegates from apostles) available to officially appoint elders, God is still raising up men by the Holy Spirit to do that work in various localities (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)). And, in days of weakness and failure, even though these men may not have all the moral qualifications to be officially appointed to that office, if at least they genuinely had a care for the flock (1 Cor. 16:15-16; 115I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. (1 Corinthians 16:15‑16)
15Lest any should say that I had baptized in mine own name. 16And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. (1 Corinthians 1:15‑16) Thess. 5:12-13), the saints were to follow their lead. All that is required of the saints is that they would be found in a right state of soul to recognize these men for who they are, and thus, to “esteem them very highly in love for their work’s sake” (1 Thess. 5:1313And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:13)) and to “submit” to them (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)) and follow their “lead” (1 Thess. 5:12; 112And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:12)
2But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. (1 Thessalonians 2:2) Tim. 5:17). When this is done, the assembly will have the proper men in place and the problem of assembly leadership will be solved.