The Letter of St. Paul to Titus
Usually dated to the late first century due to the fact that the epistles to Timothy and Titus reflect a much more developed Church organization than found in early Pauline epistles. The authorship and date of the Letter to Titus are discussed in the Introduction to 1 Timothy. Those who assume authorship by Paul himself usually place Titus after 1 Timothy and before 2 Timothy. Others see it as closely related to 1 Timothy, in a growing emphasis on church structure and opposition to heresy, later than the letters of Paul himself and 2 Timothy. It has also been suggested that, if the three Pastorals once circulated as a literary unit, Titus was meant to be read ahead of 1 and 2 Timothy.
Titus was a Gentile Christian, but we are nowhere informed of his place of birth or residence. He went from Antioch with Paul and Barnabas to Jerusalem (Gal 2:1; cf. Acts 15:2). According to 2 Corinthians (2 Cor 2:13; 7:6, 13–14), he was with Paul on his third missionary journey; his name, however, does not appear in Acts. Besides being the bearer of Paul’s severe letter to the Corinthians (2 Cor 7:6–8), he had the responsibility of taking up the collection in Corinth for the Christian community of Jerusalem (2 Cor 8:6, 16–19, 23). Titus is addressed as the person in charge of developing the church on the large Mediterranean island of Crete (Ti 1:5), a place Paul had never, according to the New Testament, visited.
Excerpts from Titus:
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The Letter to Titus:
Titus in Crete.
[1:1–4] On the epistolary form, see note on Rom 1:1–7. The apostolate is the divinely appointed mission to lead others to the true faith and through it to eternal salvation (1–3).
[1:5–9] This instruction on the selection and appointment of presbyters, substantially identical with that in 1 Tm 3:1–7 on a bishop (see note there), was aimed at strengthening the authority of Titus by apostolic mandate; cf. Ti 2:15. In Ti 1:5, 7 and Acts 20:17, 28, the terms episkopos and presbyteros (“bishop” and “presbyter”) refer to the same persons. Deacons are not mentioned in Titus. See also note on Phil 1:1.
[1:10–16] This adverse criticism of the defects within the community is directed especially against certain Jewish Christians, who busy themselves with useless speculations over persons mentioned in the Old Testament, insist on the observance of Jewish ritual purity regulations, and thus upset whole families by teaching things they have no right to teach; cf. Ti 3:9; 1 Tm 1:3–10.
[1:10] Jewish Christians: literally, “those of the circumcision.”
[1:12] Cretans…gluttons: quoted from Epimenides, a Cretan poet of the sixth century B.C.
Transformation of Life.
[2:1–10] One of Titus’ main tasks in Crete is to become acquainted with the character of the Cretans and thereby learn to cope with its deficiencies (see Ti 1:12). The counsel is not only for Titus himself but for various classes of people with whom he must deal: older men and women (Ti 2:2–4), younger women and men (Ti 2:4–7), and slaves (Ti 2:9–10); cf. Eph 6:1–9; Col 3:18–4:1.
[2:11–15] Underlying the admonitions for moral improvement in Ti 2:1–10 as the moving force is the constant appeal to God’s revelation of salvation in Christ, with its demand for transformation of life.
[2:13] The blessed hope, the appearance: literally, “the blessed hope and appearance,” but the use of a single article in Greek strongly suggests an epexegetical, i.e., explanatory sense. Of the great God and of our savior Jesus Christ: another possible translation is “of our great God and savior Jesus Christ.”
Directives, Greetings, and Blessing.
[3:1–8] The list of Christian duties continues from Ti 2:9–10, undergirded again as in Ti 2:11–13 by appeal to what God in Christ has done (Ti 2:4–7; cf. Ti 2:11–14). The spiritual renewal of the Cretans, signified in God’s merciful gift of baptism (Ti 3:4–7), should be reflected in their improved attitude toward civil authority and in their Christian relationship with all (Ti 3:1–3).
[3:1] Magistrates and authorities: some interpreters understand these terms as referring to the principalities and powers of the heavenly hierarchy. To be open to every good enterprise: this implies being good citizens. It could also be translated “ready to do every sort of good work” (as Christians); cf. Ti 3:14.
[3:12–15] Artemas or Tychicus (2 Tm 4:12) is to replace Titus, who will join Paul in his winter sojourn at Nicopolis in Epirus, on the western coast of Greece.