Titus 1:3--2:10

1:3 But now in his own time ¹  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 1:6 An elder must be blameless, ²  the husband of one wife, ³  with faithful children ⁴  who cannot be charged with dissipation or rebellion. 1:7 For the overseer ⁵  must be blameless as one entrusted with God’s work, ⁶  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 1:9 He must hold firmly to the faithful message as it has been taught, ⁷  so that he will be able to give exhortation in such healthy teaching ⁸  and correct those who speak against it.

1:10 For there are many ⁹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹⁰  1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ¹¹  1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ¹²  and commands of people who reject the truth. 1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹³  sound teaching. 2:2 Older men are to be temperate, dignified, self-controlled, ¹⁴  sound in faith, in love, and in endurance. ¹⁵  2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 2:4 In this way ¹⁶  they will train ¹⁷  the younger women to love their husbands, to love their children, 2:5 to be self-controlled, ¹⁸  pure, fulfilling their duties at home, ¹⁹  kind, being subject to their own husbands, so that the message ²⁰  of God may not be discredited. ²¹  2:6 Encourage younger men likewise to be self-controlled, ²²  2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ²³  because he has nothing evil to say about us. 2:9 Slaves ²⁴  are to be subject to their own masters in everything, ²⁵  to do what is wanted and not talk back, 2:10 not pilfering, but showing all good faith, ²⁶  in order to bring credit to ²⁷  the teaching of God our Savior in everything.

Titus 3:4

3:4 ²⁸  But “when the kindness of God our Savior and his love for mankind appeared,

[1:3]  ¹ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:6]  ² tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ³ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ⁴ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:7]  ⁵ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁶ tn Grk “as God’s steward.”

[1:9]  ⁷ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁸ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ⁹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ¹⁰ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:12]  ¹¹ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:14]  ¹² sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[2:1]  ¹³ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:2]  ¹⁴ tn Or “sensible.”

[2:2]  ¹⁵ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[2:4]  ¹⁶ tn Grk “that they may train” (continuing the sentence of 2:3).

[2:4]  ¹⁷ tn This verb, σωφρονίζω (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.

[2:5]  ¹⁸ tn Or “sensible.”

[2:5]  ¹⁹ tn Grk “domestic,” “keeping house.”

[2:5]  ²⁰ tn Or “word.”

[2:5]  ²¹ tn Or “slandered.”

[2:6]  ²² tn Or “sensible.”

[2:8]  ²³ tn Or “put to shame.”

[2:9]  ²⁴ tn See the note on the word “slave” in 1:1.

[2:9]  ²⁵ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[2:10]  ²⁶ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ²⁷ tn Or “adorn,” “show the beauty of.”

[3:4]  ²⁸ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.