wants Titus to come to him and, by helping Zenas and Apollos, teach people to devote themselves to good works (3:12–15).
A. Paul wants Titus to come to him (3:12).
B. Titus, by helping Zenas and Apollos, needs to teach people to keep busy in good works (3:13–14).
C. Final greetings: Christians greet Titus and ask Titus to greet Christians in Crete (3:15).
1. Gordon 1987: 330; Vucinich and Vouras CE 7, 1987: 430; Branigan and Vickers 1980: 48–49. The author observed in a visit to Crete in May 2010 that olives, oranges, sheep, goats, and fish are still plentiful.
2. Strabo, Geogr. 10.4; Willetts 1965: 37–38. Crete was celebrated for its timber in Roman times (Hood 1971: 20).
3. William Lithgow, 1609, as cited by Hood 1971: 16.
4. OCD 1970: 298, 97.
5. Gordon 1987: 334; Branigan and Vickers 1980: 32.
6. Branigan and Vickers 1980: 44, 82; Nilsson 1971: 400, 405. According to Nilsson (509), the Minoan Mistress of Wild Nature developed into the Great Mother of Asia Minor (with lions) and the virgin huntress of Greece. The Minoans “personified the Supreme Principle as a woman to whom was subordinate a young male” (401).
7. E.g., Aratus, Phaen. 30–34; Callimachus’s Hymn. 1, Hymn. Jov. 6.33–34; Diodorus 5.64.2.
8. Gordon 1987: 332–33; Branigan and Vickers 1980: 41–43.
Titus 1
Address (1:1–4)
All the components of the letter are present in microcosm in the introduction. In the letterhead, Paul has an introduction second in length only to that of Romans (46 vs. 71 Greek words). His self-description contains themes he will develop in the letter, such as “knowledge of the truth” and God and Jesus as “our Savior.” Like most ancient letters, the first sentence presents the author, the reader, and the greeting (Paul, God’s slave, and Jesus Christ’s apostle, Titus, grace and peace). Paul adds, though, two lengthy prepositional phrases to describe his apostleship: (1) according to faith of God’s elect ones and knowledge of truth, the one according to godliness; and (2) upon hope of eternal life, which the truthful God promised before eternal time and revealed, in [God’s] own time, his word in proclamation, which I myself was entrusted according to the command of God our Savior (1:1–3). This is a dense synopsis of the Christian message. Paul reminds Titus first of the importance of one’s calling resting upon faith, that God elects, that God’s revelation is true, and it affects one’s way of life (eusebeia). Paul then reminds Titus of the second basis of his apostleship: hope of eternal life. God, who is described as “truthful” did two actions in regard to “eternal life”: promised and revealed. Both relate to time: eternal life was promised before eternal time, eternal life was revealed in God’s own time by means of proclamation. Paul then reiterates that he was entrusted with this proclamation by command of God.
Paul normally describes himself as a “slave of Christ” (e.g., Rom 1:1; Phil 1:1; Gal 1:10). Here in contrast he calls himself a slave of God. Possibly, his reason is that in this letter he will clarify that Jesus Christ is indeed “God.” Later in the letter, as a “slave of God,” he will also give directions to slaves of human masters (2:9–10).
The content of faith and its demonstration in one’s lifestyle are important themes for this letter. Titus is a genuine child according to the faith held in common (1:4). A “healthy or sound” faith is important to have in contrast to those who have an unhealthy or unsound faith (1:14). Slaves need to demonstrate their “good” faith in their actions (2:10) and love is done in the sphere of faith (3:15).
Truth (1:1, 2) (or its opposite) is not a frequent word-family in Titus but it is important since it sets an overarching theme. God does not lie (1:2). Therefore, God’s message is truth (1:1). Paul’s testimony is also true (1:13). Heterodoxy leads people away from the truth (1:14).9
Eusebeia (godliness; 1:1) literally refers to “good reverence or worship.” It is an important word-family in the Pastoral Letters,10 where “godly living” is an important topic. Orthodoxy affects orthopraxy. One way to live is in a “godly manner” (2:12).
The object of hope is eternal life, both in 1:2 and 3:7. Thus, eternal life is something to which we aspire. That is why the “now age” (2:12) affects the eternal age. In 2:13, hope more specifically refers to the reappearance of Jesus Christ. Eternal life is a term frequently used in the Gospels.11 Aiōn may be connected to aēmi (“to breathe, blow, as to denote properly that which causes life, vital force”).12 Thus, “eternal life” may be considered to be “a life that is alive.” Understanding that “life” is a central aspect of “eternal” helps us understand the “now,” but “not yet” aspect of “eternal life” (1:2). In Titus and for Paul and for the lawyer and ruler who asked Jesus, “What must I do to inherit eternal life?” (Luke 10:25; 18:18), eternal life is something to obtain and to which one aspires (e.g., 1 Tim 6:12). Jesus and his disciple John bring out that it is also something one now has. Eternal life, according to Jesus’ prayer, is to know the only true God and Jesus Christ whom he sent (John 17:3). The goal or end is eternal life, but also it is a free gift from God in Christ Jesus. In effect, when one decides to keep or lose one’s life, one begins a trajectory in either the direction of eternal life or eternal punishment.13
In this introduction, we find clear examples of the archetypal uses of chronos and kairos. Chronos has to do with duration: God’s eternal time (1:2). In contrast, kairos has to do with changeableness: human specific time (1:3).
Sōtēr is a frequent and an interesting word in Titus.14 Whenever God is referred to as our Savior, a second reference soon follows to Christ Jesus as “our Savior” (1:3–4; 2:10–13; 3:4–6). Thus, Paul emphasizes by juxtaposition that both persons of the Trinity are “our Savior.” Moreover, in one passage Jesus Christ is even called “God” (2:13). The “Savior” commands, gives grace and peace (1:3–4), teaches (2:10), has glory (2:13), is kind, loving, and pours out salvation (3:4, 6). “Savior” is also an important political word during this era. Caesar was acclaimed as “savior” of the people. From AD 66–68 Nero was officially described as “lord and saviour of the world.”15 Although the emperor could command and have temporal glory,16 in contrast to the eternal God, Nero certainly did not exhibit grace, peace, kindness, love, and salvation.
Titus, like Timothy, is described as a genuine child (1:4; 1 Tim 1:2). Possibly Jews at Crete might “criticize” Titus (2:15) because he was an uncircumcised Greek (Gal 2:3). Unlike Timothy, whose mother was Jewish but father was Gentile, Titus was not compelled by the leaders in
