• A. INTRODUCTORY GREETING (1:1-4)

• B. INSTRUCTIONS REGARDING TITUS’ MINISTRY IN CRETE (1:5-16)

  • Titus to appoint elders in city after city; list of elders’ qualifications (1:5-9)

  • Titus to reprove rebellious ones “with severity” (1:10-16)

• C. WHOLESOME TEACHING AND SOUND CHRISTIAN LIVING (2:1–3:11)

  • Counsel to older and younger Christians; counsel to slaves (2:1-10)

  • How to live as Christians while waiting for the fulfillment of the happy hope (2:11-15)

  • Reminders to be in proper subjection to government authority (3:1, 2)

  • How God’s kindness and love for mankind make salvation possible (3:3-8)

  • Counsel to reject foolish arguments and sects (3:9-11)

• D. PERSONAL INSTRUCTIONS AND GREETINGS (3:12-15)

1 Paul, a slave of God and an apostle of Jesus Christ according to the faith of God’s chosen ones and the accurate knowledge of the truth that is according to godly devotion 2 and is based on a hope of the everlasting life+ that God, who cannot lie,+ promised long ago; 3 but in his own due time, he made his word known through the preaching entrusted to me+ according to the command of our Savior, God; 4 to Titus,+ a genuine child according to the faith we share:

May you have undeserved kindness and peace from God the Father and Christ Jesus our Savior.

5 I left you in Crete+ so that you would correct the things that were defective and make appointments of elders in city after city, as I instructed you: 6 if there is any man free from accusation,+ a husband of one wife, having believing children who are not accused of debauchery or rebelliousness.+ 7 For as God’s steward, an overseer must be free from accusation, not self-willed,+ not quick-tempered,+ not a drunkard, not violent, not greedy of dishonest gain,+ 8 but hospitable,+ a lover of goodness, sound in mind,+ righteous, loyal,+ self-controlled,+ 9 holding firmly to the faithful word as respects his art of teaching,+ so that he may be able both to encourage by the teaching that is wholesome*+ and to reprove+ those who contradict.

10 For there are many rebellious men, profitless talkers, and deceivers, especially those who adhere to the circumcision.+ 11 It is necessary to shut their mouths, because these very men keep on subverting entire households by teaching things they should not for the sake of dishonest gain.+ 12 A certain one of them, their own prophet, said: “Creʹtans are always liars, injurious wild beasts, idle gluttons.”

13 This witness is true. For this very reason, keep on reproving+ them with severity so that they may be healthy in the faith, 14 paying no attention to Jewish fables+ and commandments of men who turn away from the truth. 15 All things are clean to clean people;+ but to those who are defiled and faithless, nothing is clean, for both their minds and their consciences are defiled.+ 16 They publicly declare that they know God, but they disown him by their works,+ because they are detestable and disobedient and not approved for good work of any sort.

2 You, however, keep on speaking what is consistent with wholesome teaching.+ 2 Let the older men be moderate in habits, serious, sound in mind, healthy in faith, in love, in endurance. 3 Likewise, let the older women be reverent in behavior,+ not slanderous, not enslaved to a lot of wine, teachers of what is good, 4 so that they may advise the younger women to love their husbands, to love their children, 5 to be sound in mind, chaste, working at home,+ good, subjecting themselves to their own husbands,+ so that the word of God may not be spoken of abusively.

6 Likewise, keep on urging the younger men to be sound in mind,+ 7 showing yourself to be an example of fine works in every way. Teach what is pure* with all seriousness,+ 8 using wholesome speech that cannot be criticized,+ so that those who oppose may be put to shame, having nothing negative* to say about us.+ 9 Let slaves be in subjection to their owners in all things,+ trying to please them, not talking back, 10 not stealing from them,+ but showing complete trustworthiness, so that in every way they may adorn the teaching of our Savior, God.+

11 For the undeserved kindness of God has been manifested, bringing salvation to all sorts of people.+ 12 It trains us to reject ungodliness and worldly desires+ and to live with soundness of mind and righteousness and godly devotion amid this present system of things,+ 13 while we wait for the happy hope+ and glorious manifestation of the great God and of our Savior, Jesus Christ, 14 who gave himself for us+ to set us free+ from every sort of lawlessness and to cleanse for himself a people who are his own special possession,+ zealous for fine works.+

15 Keep on speaking these things and exhorting* and reproving with full authority.+ Do not let anyone look down on you.

3 Continue reminding them to be in subjection and to be obedient to governments and authorities,+ to be ready for every good work, 2 to speak injuriously of no one,+ not to be quarrelsome, but to be reasonable,+ displaying all mildness toward all men.+ 3 For we too were once senseless, disobedient, led astray, being slaves to various desires and pleasures, carrying on in badness and envy, detestable, hating one another.

4 However, when the kindness of our Savior, God,+ and his love for mankind were manifested 5 (not because of any righteous works we had done,+ but because of his own mercy),+ he saved us by means of the bath that brought us to life+ and by making us new by holy spirit.+ 6 He poured this spirit out richly* on us through Jesus Christ our Savior,+ 7 so that after being declared righteous through the undeserved kindness of that one,+ we might become heirs+ according to a hope of everlasting life.+

8 These words are trustworthy, and I want you to keep stressing these matters, so that those who have believed God may keep their minds focused on maintaining fine works. These things are fine and beneficial to men.

9 But have nothing to do with foolish arguments+ and genealogies and disputes and fights over the Law, for they are unprofitable and futile.+ 10 As for a man who promotes a sect,+ reject him+ after a first and a second admonition,+ 11 knowing that such a man has deviated from the way and is sinning and is self-condemned.

12 When I send Arʹte·mas or Tychʹi·cus+ to you, do your utmost to come to me at Ni·copʹo·lis, for that is where I have decided to spend the winter. 13 Carefully supply Zeʹnas, who is versed in the Law, and A·polʹlos+ so that they may lack nothing for their trip.+ 14 But let our people also learn to maintain fine works so as to help in cases of urgent need,+ so that they may not be unproductive.*+

15 All those with me send you their greetings. Give my greetings to those who have affection for us in the faith.

May the undeserved kindness be with all of you.

Title

To Titus: Titles such as this were apparently not part of the original text. Ancient manuscripts show that the titles were added later, doubtless to make it easier to identify the Bible books. For example, the well-known manuscript Codex Sinaiticus of the fourth century C.E. contains the title “To Titus” at the end of the letter. Other early manuscripts use variations of this title.

1:1

Paul: Or “From Paul.” Paul’s opening, which continues through verse 4, follows a style common in ancient letters. Such letters would typically name the sender and the intended recipient(s) and then include a greeting. (Tit 1:4) In this letter, Paul’s introduction is unusually long (in Greek, one long sentence extends from verse 1 into verse 4). Paul not only names himself but also describes his apostleship and his preaching. Even though Paul addresses this letter to an individual​—his coworker Titus​—the apostle may have used this longer, more formal introduction because he intended that the letter be read to others as well.​—See study note on Tit 3:15; compare study note on Ro 1:1.

a slave of God: Even though a slave occupied the lowest position in society, this phrase does not devalue the person it describes. (See study note on 1Th 1:9.) In fact, Paul, a faithful Christian, considered it an honor to be a lowly servant of the Most High God and of his Son. (See study note on Ro 1:1.) Jesus’ half brother James similarly described himself as “a slave of God and of the Lord Jesus Christ.” (Jas 1:1; compare 1Pe 2:16; Re 7:3.) And Mary responded to an assignment from Jehovah’s angel with the words: “Look! Jehovah’s slave girl!”​—See study note on Lu 1:38.

an apostle: See study note on Ro 1:1.

the accurate knowledge of the truth: Paul here links accurate knowledge with godly devotion and with hope.​—Tit 1:2; 2:11, 12; for a discussion of the Greek term here rendered “accurate knowledge,” see study note on Eph 4:13.

godly devotion: See study note on 1Ti 4:7.

1:2

a hope of the everlasting life . . . promised long ago: Paul here speaks of a divine promise made “long ago.” (Compare study note on 2Ti 1:9.) He may be referring to the time when Jehovah first purposed that humans enjoy “everlasting life” on earth. Or he may be referring to the time when Jehovah first revealed his purpose for humans. (Ge 1:27, 28; 2:17) When God pronounced his sentence on the rebels in Eden, he did not change his original purpose. (Ps 37:29) At that time, though, he foretold that a special “offspring” would crush Satan, and the Bible later shows that this “offspring” would include humans who would live forever in heaven. (Ge 3:15; compare Da 7:13, 14, 27; Lu 22:28-30.) Paul and other anointed Christians entertained such a heavenly “hope of the everlasting life.”​—See study note on Eph 3:11.

God, who cannot lie: To lie would violate the very nature of “Jehovah, the God of truth.” (Ps 31:5) All that Jehovah does, he carries out by means of his holy spirit, which Jesus referred to as “the spirit of the truth.” (Joh 15:26; 16:13) Jehovah is completely different from imperfect humans, for “God is not a mere man who tells lies.” (Nu 23:19) Further, Jehovah stands in contrast with Satan, who is “a liar and the father of the lie.” (Joh 8:44) Paul’s point: Because it is impossible for God to lie, his promises are completely trustworthy.​—Heb 6:18.

1:3

our Savior, God: See study note on 1Ti 1:1.

1:4

Titus: A Greek Christian who worked closely with the apostle Paul. About 49 C.E., Paul took Titus with him to Jerusalem, where the circumcision issue was decided. (Ac 15:1, 2; Ga 2:3 and study note) A few years later (c. 55 C.E.), Paul sent him to Corinth to help collect relief funds for needy Christians in Judea and possibly to see how the Corinthian Christians had reacted to the apostle’s first letter. Comforted by Titus’ good report, Paul wrote his second letter to the Corinthians, and Titus apparently delivered that letter. (2Co 2:13 and study note; 2Co 7:6, 7, 13-16; 8:1-6, 16, 17, 23; 12:17, 18) Probably between 61 and 64 C.E., Paul left Titus in Crete to “correct the things that were defective and make appointments of elders.” (Tit 1:5) Paul later requested that Titus join him in Nicopolis. (Tit 3:12) During Paul’s second imprisonment in Rome (c. 65 C.E.), Titus went to Dalmatia. (See study note on 2Ti 4:10.) He likely did so with Paul’s approval; perhaps the apostle even directed him to go. Clearly, Titus was a faithful Christian, an asset to the congregations where he served, and a support to Paul.

a genuine child: In his letters, Paul used this endearing expression only for Titus and Timothy. (1Ti 1:2 and study note) Paul might have introduced the good news directly to Titus. In any case, Paul considered Titus to be his spiritual child. They developed this special relationship by sharing in the ministry in behalf of the congregations. (2Co 8:23) When Paul wrote this letter, he and Titus had known each other for at least 12 years.

May you have undeserved kindness and peace: See study note on Ro 1:7.

Christ Jesus our Savior: In the preceding verse, God is called “our Savior.” Some therefore conclude that Jesus and God are one and the same. It is worth noting, though, that this verse mentions “God the Father” and “Christ Jesus our Savior” separately. Jesus is the one through whom God saves mankind from sin and death, so Jesus too can be referred to as “our Savior.” At Heb 2:10, Paul calls Jesus “the Chief Agent of . . . salvation.” And the Bible writer Jude calls Jehovah “the only God our Savior through Jesus Christ our Lord,” showing that God and Christ cooperate together to bring about salvation. (Jude 25) So Paul’s words offer no support for the idea that “Christ Jesus” and “God the Father” are one and the same.​—See study note on 1Ti 1:1.

1:5

Crete: This is one of the larger islands in the Mediterranean and is located at the southern end of the Aegean Sea, about 100 km (62 mi) SE of mainland Greece. Crete is about 250 km (155 mi) long and 56 km (35 mi) wide at its broadest point. The apostle Paul passed by the island on his way to Rome for his first trial. (Ac 27:7-9, 12, 13, 21) It seems that after his first imprisonment in Rome, Paul returned to Crete, this time to engage in the ministry. On departing, he left Titus to continue the work.​—See App. B13; Media Gallery, “Acts of Apostles​—Paul’s Trip to Rome and His First Imprisonment There”; “Paul’s Journeys After c. 61 C.E.”

so that you would correct: When Paul left Crete, he entrusted Titus with a challenging assignment. Titus was to correct, or set straight, the things that were defective, or deficient, in the Cretan congregations. There was much important work yet to be done there, as indicated by the content of this letter. Paul’s instructions included directions on how to deal properly with those who refused to cooperate, who undermined Titus’ loving direction, or who even promoted sects.​—Tit 1:9; 2:15; 3:10, 11.

make appointments of elders: These words show that Paul had directed Titus to assign or authorize men to take the lead within each congregation. (Heb 13:7, 17) To be appointed as elders, Christian men had to meet the qualifications that Jehovah inspired Paul to list in the following verses. (Tit 1:6-9; see also 1Ti 3:1-7.) Titus, as well as other traveling overseers​—such as Paul, Barnabas, and apparently Timothy​—was authorized to appoint elders in various congregations.​—See study note on Ac 14:23.

in city after city: In ancient times, Crete was famous for its many cities. In fact, centuries before Paul’s day, the Greek author Homer poetically wrote about “Crete of the hundred cities.” (The Iliad, II, 649) The exact number of cities and towns on the island in the first century C.E. is unknown. With the expression “in city after city,” Paul means that Titus was to travel throughout the island and appoint elders in the congregations to teach and shepherd the Christians.​—Tit 1:6-9.

1:6

free from accusation: Similar expressions are found in Paul’s first letter to Timothy.​—1Ti 3:10; see study note on 1Ti 3:2.

a husband of one wife: See study note on 1Ti 3:2.

having believing children: A Christian man must lead his family properly if he is to serve as an elder. Paul said something similar at 1Ti 3:4. (See study note.) Here, though, he adds that an elder’s children should be “believing.” Paul does not imply that a Christian father must force his children to become believers; that would contradict Scriptural principles involving freedom of choice. (De 30:15, 16, 19) Rather, in order to qualify as an elder, a Christian father must give evidence that he has done all he reasonably can to help his children become believers. He would carefully follow Jehovah’s direction to fathers on how to rear children.​—De 6:6, 7; see study notes on Eph 6:4; Col 3:21.

debauchery: The Greek word rendered “debauchery” may also be translated “wildness.” It often refers to an extravagant, wasteful, and immoral way of living. (1Pe 4:4) A related Greek word appears in Jesus’ parable of the wayward son who left home to live “a debauched life,” which included squandering his inheritance on prostitutes.​—Lu 15:13 and study note, 30.

rebelliousness: One lexicon defines the Greek word Paul uses here as “refusing submission to authority, undisciplined, disobedient.” A Christian man who allows his children to be rebellious and uncontrollable would not qualify to be an overseer.

1:7

as God’s steward: Here Paul describes “an overseer” in the congregation as a “steward,” or a house manager. The term “steward” refers to someone who manages, or supervises, his master’s property and cares for those who belong to the household. Paul called the Christian congregation “God’s household” in his first letter to Timothy, where qualifications for overseers are likewise listed. (1Ti 3:15) By describing an overseer as “God’s steward,” Paul highlights an elder’s role in serving those who belong to that household. His work includes taking the lead in teaching both inside and outside the congregation. Such stewards are accountable to their master, God, for how they handle their responsibility.​—See study notes on Lu 12:42; 1Co 4:1.

must be free from accusation: See study note on 1Ti 3:2.

self-willed: Or “self-pleasing; arrogant.” A self-willed person is determined to have his way. He stubbornly clings to his own opinion and refuses to consider the views of others. Such an attitude would likely cause him to be uncooperative and insensitive to the feelings of others. If such a man were to be appointed as an elder, he could cause much harm to the congregation.​—Compare study note on 1Ti 3:3.

quick-tempered: Or “prone to anger; irritable.” A quick-tempered person is easily provoked. He fails to control his temper, and by frequently responding angrily, he creates a hostile atmosphere, resulting in much harm. (Pr 15:18; 22:24; 25:28; 29:22) By contrast, a man who qualifies as an elder is “reasonable, not quarrelsome.” (1Ti 3:3) He imitates Jehovah, who is “slow to anger.”​—Ex 34:6; Ps 86:15.

not violent: See study note on 1Ti 3:3.

greedy of dishonest gain: See study note on 1Ti 3:8, where Paul uses the same Greek word; see also study note on 1Ti 3:3.

1:8

but hospitable: By using the word “but,” Paul signals a contrast; he shifts from the negative traits that would disqualify a man from serving as an elder to the positive qualities that an elder needs. Paul thus shows that for a man to qualify as an elder, it is not enough for him to avoid bad traits; he must also set an example by cultivating such virtues as hospitality.​—See study note on 1Ti 3:2.

a lover of goodness: Such a person loves all that Jehovah considers to be good. A lover of goodness sees, appreciates, and commends the good in others. He also delights in doing good for others, even going beyond what is required of him.​—Mt 20:4, 13-15; Ac 9:36; 1Ti 6:18; see study note on Ga 5:22.

sound in mind: See study note on 1Ti 3:2.

loyal: An overseer who is loyal is unbreakably devoted to Jehovah and faithfully adheres to the principles found in God’s Word. He resolutely stands by his fellow worshippers in times of trial and persecution. Although the Greek word here used can convey the idea of being “holy” or “devout” (as some translations render it), the rendering “loyal” is well-supported. For example, this Greek word often appears in the Septuagint to render a Hebrew word meaning “loyal” or “loyal one.” (2Sa 22:26; Ps 18:25; 97:10) In fact, one reference work says that the Greek word describes “the man who is loyal to God.”​—See study note on 1Ti 2:8.

self-controlled: See study note on Ga 5:23.

1:9

holding firmly to the faithful word: An elder would adhere to God’s word by the way he teaches and by the way he lives. When teaching before the congregation, he relies, not on his own ideas, experience, or abilities as a speaker, but on “the faithful word,” or “the trustworthy message,” contained in the Scriptures. (1Co 4:6 and study note) In this way, he reaches hearts and motivates his listeners to love and serve Jehovah. (Heb 4:12) Further, by living according to the Scriptural principles he teaches, he avoids any taint of hypocrisy. An elder who holds to this standard helps the congregation remain unified, so that it serves as “a pillar and support of the truth.”​—See study notes on 1Ti 3:2, 15.

his art of teaching: See study note on 2Ti 4:2.

encourage: Or “exhort.”​—See study note on Ro 12:8.

1:10

rebellious men: Paul here refers mainly to certain Jews in Crete who had converted to Christianity. They were stubbornly clinging to Jewish traditions and laws regarding circumcision that were not binding on Christ’s followers. Such “rebellious men” refused to respect authority or to accept direction from the apostles and elders in Jerusalem.

profitless talkers: According to one reference work, this expression implies that those men were “using impressive language with little or no solid content of truth.” They were deceivers​—successful at fooling the weak or the gullible in the congregations.

those who adhere to the circumcision: That is, some of the Jewish Christians in Crete. From at least the first century B.C.E., there was a Jewish community in Crete. Also, Cretan Jews were among those who heard “the magnificent things of God” on the day of Pentecost 33 C.E. (Ac 2:11) Now some Jewish Christians in Crete insisted on promoting circumcision, even though the holy spirit had guided the governing body in Jerusalem in resolving that issue some 12 to 15 years earlier (c. 49 C.E.). (See study note on Ga 2:12.) Titus had accompanied Paul to Jerusalem for that historic meeting.​—Ac 10:45; 15:1, 2, 7, 22-29; Ga 2:1, 3.

1:11

to shut their mouths: Paul here uses a Greek verb that according to one lexicon means to “‘put someth[ing] on the mouth’ and so control as by a muzzle, bridle, or the like.” Some in the congregation were spreading false doctrine, even “subverting entire households.” Appointed elders had to protect Jehovah’s flock from such men and would need to “shut their mouths” figuratively by preventing rebellious talk from spreading in the congregation and infecting it. The elders could silence them by reproving them severely and if necessary by removing from the congregation any who ignored repeated counsel and continued to promote false teachings.​—Tit 1:9, 10, 13; 3:10, 11.

1:12

their own prophet: Paul likely quotes Epimenides, a Cretan poet of the sixth century B.C.E. The Greek term here rendered “prophet” had a broad meaning and was sometimes used in the general sense of a spokesman or an interpreter. In fact, some ancient Greek writers spoke of Epimenides as a prophet, and others used the same word regarding such men as the poet Homer and the philosopher Diogenes. Paul certainly does not suggest that Epimenides was an inspired prophet of God. (2Pe 1:21) Rather, Paul simply quotes a man whom Cretans respected and would likely accept as a spokesman for their society.

“Cretans are always liars, injurious wild beasts, idle gluttons”: In ancient times, the Cretan people had a reputation for dishonesty. In fact, a Greek verb that literally meant “to act [or “speak”] as a Cretan” was sometimes used to denote lying or cheating. However, Paul is not applying this generalization to faithful Christians in Crete. (Ac 2:5, 11, 33) Rather, he focuses on certain Cretans who were posing a threat to the congregations there. In this context, he speaks of “rebellious men, profitless talkers, and deceivers” who were promoting circumcision and subverting households. (See study notes on Tit 1:10.) So Paul quotes this famous saying to make a strong point: Certain false Christians were actually living up to it.

idle gluttons: The Greek word for “glutton” literally means “belly,” so it is suggestive of a person who focuses on nothing but his appetite. Of course, such individuals were not unique to Crete. (See the study notes on Ro 16:18; Php 3:19.) In quoting this part of the saying, Paul is apparently referring to lazy, inactive people who want to satisfy their greedy appetites without doing any work.

1:13

This witness is true: In the preceding verse, Paul likely quotes the Cretan prophet Epimenides, who expressed a commonly held opinion. Paul does not mean that this statement is true of all Cretans, but he alerts Titus to certain troublemakers in the congregations who were apparently behaving as Epimenides described.​—See study note on Tit 1:12.

keep on reproving them with severity: Some in the Cretan congregations were contradicting wholesome Christian teachings. They taught their own views, even “subverting entire households.” (Tit 1:9-11) Paul thus urges Titus to “keep on reproving” any who had adopted such false teachings and bad traits. By saying “with severity,” Paul does not encourage Titus to be unduly harsh or tactless. (Compare 2Ti 2:24.) Rather, Titus was to be clear, fearless, and determined when addressing the problem. (Tit 2:15) Still, Titus needed to keep in mind his aim “so that they may be healthy in the faith.” He was to protect the congregation and stop the spread of apostasy.​—See study notes on 1Ti 5:20; 2Ti 3:16.

1:14

fables: The Greek word myʹthos, which can be defined as “legend, fable . . . fiction, myth,” is here used regarding Jewish stories. The Jews had a rich heritage of true stories found in the inspired Hebrew Scriptures; still, they turned “away from the truth” and invented and spread their own false stories.​—See study notes on 1Ti 1:4; 4:7.

commandments of men: Or “commands of people.” This expression echoes the words of Isa 29:13. Jesus applied Isaiah’s words to the Jewish religious leaders of his time, saying: “They teach commands of men as doctrines.” (Mt 15:9; Mr 7:7) Paul may have had in mind some of the man-made restrictions common in Judaism. False teachers promoted such rules, claiming that those rules helped people to lead a godly life. In reality, these rules were in opposition to “the teaching that is wholesome,” which would help Christians to stay “healthy in the faith.”​—Tit 1:9, 13; compare Col 2:20-22; 1Ti 4:3-5.

the truth: Paul here refers to the entire body of Christian teachings that had been revealed up to that time.​—See study note on Ga 2:5.

1:15

All things are clean to clean people: Christians who keep their thinking and actions in line with God’s standards are “clean people.” They know which things God considers morally or spiritually clean and which things he condemns in his inspired Word. (Mr 7:21-23; Ga 5:19-21) They are able to maintain “a clean heart” and “a clean conscience” before God. (1Ti 1:5; 3:9; 2Ti 1:3; Mr 7:15) By saying “all things,” Paul refers to things that God does not condemn. Paul contrasts “clean people” with faithless ones, who are defiled in conscience; to such ones, “nothing is clean.”

1:16

They publicly declare that they know God: The false teachers in the congregations in Crete claimed to know and worship God. However, knowing God involves obeying his commands and walking in his ways. (Ps 25:4, 5; 1Jo 2:3, 4) By their works, or their conduct and way of life, these individuals clearly showed that they were, in fact, disobedient to God and did not really know him. In God’s eyes, such hypocrisy was detestable.​—Compare Pr 17:15.

not approved for good work of any sort: The Greek word rendered “not approved” means “unfit; unqualified.” (Ro 1:28; 2Ti 3:8) Literally, it conveys the idea of “not standing the test.” In the verses that follow (Tit 2:1–3:8), Paul goes on to explain what kind of good works God wants from those who truly seek to please him.

2:1

wholesome: Or “healthful; beneficial.”​—See study note on 1Ti 6:3.

2:2

the older men: Paul uses a Greek word (pre·sbyʹtes) that in the Christian Greek Scriptures refers to physically older men. (See also Lu 1:18; Phm 9.) This term is related to the Greek word (pre·sbyʹte·ros) that Paul used earlier in this letter when urging Titus to “make appointments of elders [lit., “older men”] in city after city.” (Tit 1:5; see study note on Ac 11:30.) However, the context here indicates that Paul is addressing all Christian men who are older in years, whether they serve as congregation elders or not. In fact, Paul goes on to give instructions regarding various age groups in the congregation, such as “the older women” and “the younger men.”​—Tit 2:3-6.

moderate in habits: See study note on 1Ti 3:2.

serious: See study note on 1Ti 3:8.

sound in mind: See study note on 1Ti 3:2.

healthy in faith, in love, in endurance: The Greek word for “healthy” actually refers to physical health. (Lu 5:31) Paul, however, uses it in a figurative sense. With this medical metaphor, he encourages “the older men” to maintain strong spiritual health.

2:3

Likewise, let the older women: Paul shows that mature Christian women, like “the older men” whom he has just discussed, play a vital role in the congregation. For example, “older women” can be a positive influence on younger women. (Tit 2:2, 4, 5) Families in Crete were exposed to a bad moral climate and false teachers who were “subverting entire households.” (Tit 1:11, 15, 16) So Paul enlists the help of mature women to strengthen Christian families.

be reverent in behavior: The Greek word rendered “reverent” was used in non-Biblical writings regarding priests and others who were “engaged in sacred duties.” Here it suggests acting with deep respect toward God. (Compare 1Ti 2:10.) The Greek word for “behavior” in this context stresses actions that stem from a person’s attitude. The Christian women whom Paul mentions needed to remember that their everyday conduct and attitude should be in harmony with Jehovah’s sacred standards.

not slanderous: Paul wants older Christian women to set a good example by refusing to allow their conversations to slip into negative gossip and slander. (Ps 15:3; 1Ti 3:11; see study note on 2Ti 3:3.) He adds that they should not be enslaved to a lot of wine. Among the dangers of drinking too much is that doing so often makes a person speak recklessly, which could lead to slander.​—Pr 20:1; 23:33.

teachers of what is good: This phrase emphasizes the dignified role of older women in the congregation. In another letter, Paul wrote that women were not to be appointed as teachers of the congregation, for God reserved that role for elders. (1Ti 2:12; see study notes on 1Ti 2:11.) Here, though, Paul stresses important ways in which Christian women were to teach others. Whether in the ministry or in an informal or a private setting, they taught by word and by example. Thus, they could be a vital influence for good.

2:4

they may advise the younger women: The Greek word rendered “advise” might also be translated “train; recall [the younger women] to their senses.” It is related to terms rendered “sound in mind” elsewhere in this letter. (Tit 1:8; 2:2, 5, 6) One lexicon suggests that the word involves teaching others to be prudent, to behave properly, to use good judgment. The older women would provide such loving guidance to younger women by setting a good example and by sharing Scriptural counsel. Paul trusted that faithful sisters would keep in mind the inspired principles he recorded about respecting the dignity and privacy of others.​—1Th 4:11; 1Ti 5:13.

to love their husbands: Paul here uses a single Greek word that was often said in praise of a good wife. The apostle does not assume that a wife would automatically love her husband. Many women in those days had little or no say in the choice of a mate. So in some cases it may have been a challenge for a woman to develop such affection.

to love their children: This expression, like the preceding one (“to love their husbands”), also translates a single Greek word that was often used in praise of a good wife. Paul’s counsel shows that a mother’s natural love for her children can be nurtured and strengthened. Older women could help to build up families in the congregation by urging younger mothers to continue giving their children the love and direction they needed.​—2Ti 1:5; 3:14, 15.

2:5

working at home: Or “caring for their homes.” In Paul’s day, women commonly cared for domestic duties, although there were exceptions. The apostle, however, is not suggesting that women confine their activities to the home; such an idea would not be in harmony with the Scriptures. (Pr 31:10-31; Ac 18:2, 3) By using this expression, Paul shows that caring for the household was an important, necessary duty. Christian women who neglected their families would reflect negatively on the congregation and its message. Paul may also have used “working at home” as a contrast to the worthless pursuits that took up the time of some women. (1Ti 5:13, 14) Jehovah gave both men and women important responsibilities in caring for their household.​—1Ti 5:8 and study notes.

subjecting themselves to their own husbands: See study note on Col 3:18.

so that the word of God may not be spoken of abusively: Paul had just shown how Christian women could conduct themselves honorably in their daily lives. Now he explains why. If Christian women set a poor example, non-Christian observers would criticize “the word,” or message, of God. They would claim that the Christian message fails to produce good qualities in people. On the other hand, women who conducted themselves honorably would reflect favorably on God and on his message, perhaps even moving some to become Christians.​—1Pe 2:12; see study note on Col 3:8.

2:6

keep on urging the younger men: Paul here uses a stronger verb than “speaking,” which he used at Tit 2:1. In this context, the Greek verb for “urging” means to “persuade with authority.” (See study note on Ro 12:8.) However, Titus was not to exercise authority in a harsh or unkind way; rather, he was to be “an example of fine works” for the younger men. (Tit 2:7) Further, Paul uses a continuous verb form (here rendered “keep on urging”), indicating that Titus needed to give ongoing reminders.

sound in mind: See study note on 1Ti 3:2.

2:8

wholesome speech that cannot be criticized: The Greek word for “wholesome” may also be translated “healthful” or “beneficial.” Granted, even perfect speech may meet with criticism. (Compare Joh 6:58-61.) But the term here rendered “cannot be criticized” conveys the idea that the wholesome speech cannot justly be criticized, or condemned. Titus’ good example in speech would reflect well on the congregation, possibly even putting opposers to shame.

2:9

Let slaves be in subjection to their owners: Some might conclude that Paul here endorses the institution of slavery, but in fact, he simply acknowledges a reality of his day, which Christians had no authority to change. True, at 1Co 7:21, Paul urged slaves who were Christians to “seize the opportunity” to be set free if they could legally do so. However, not all could. Therefore, here he urges Christians who are slaves to be conscientious and to bring glory to Jehovah by their actions.​—See study notes on 1Ti 6:1.

2:10

not stealing: The Greek verb here rendered “stealing” is not the one most commonly used for “to steal.” This verb literally means “to put aside for oneself” but could also convey the meaning “to misappropriate funds for one’s own benefit” or “to embezzle.” The same word is rendered “secretly hold back” at Ac 5:2, 3 in the account about the sin of Ananias. In the Greek Septuagint, this verb is used at Jos 7:1 to describe how Achan improperly took for himself something that belonged to Jehovah. One reference work explains that in Paul’s day many slaves “were entrusted with the task of buying, and often were in charge of large amounts of money.” So they were tempted to steal from their masters. Christian slaves, who resisted such temptation, showed that they were completely trustworthy.​—See study note on Eph 4:28.

adorn the teaching: The Greek term here rendered “adorn” was also used regarding the precious stones that adorned Herod’s temple, the appealing qualities that Christian women could cultivate, and the beauty of New Jerusalem. (Lu 21:5; 1Ti 2:9; 1Pe 3:5; Re 21:2) As Paul here indicates, it is possible for a Christian to adorn, or to show the beauty of, God’s message. A Christian slave who respected and obeyed his owner could make Bible teachings appealing. Onlookers could clearly see the difference between a Christian slave and a slave who was known to be lazy, argumentative, and likely to steal.

our Savior, God: See study note on 1Ti 1:1.

2:11

bringing salvation: See study note on 1Ti 2:4.

to all sorts of people: See study note on 1Ti 2:4.

2:12

It trains us: Paul here refers to “the undeserved kindness of God.” Jehovah God has shown mankind great love and undeserved kindness by providing the ransom sacrifice of Christ Jesus, which brings “salvation to all sorts of people.” (Tit 2:11; Eph 1:7; 2:4-7) As Paul expresses it, that kindness trains a follower of Christ. It guides and motivates him. (2Co 5:14, 15) After being taught what Jehovah has done for him, a Christian wants to live in a way that pleases his heavenly Father. For example, he learns to reject wrong desires and negative personality traits that reflect “this present system of things” ruled by Satan. (See study notes on Eph 2:2.) The Christian works hard to develop such positive qualities as soundness of mind, righteousness, and godly devotion.​—See study notes on 1Ti 3:2; 4:7.

ungodliness: See study note on Ro 1:18 for a discussion of the term “ungodliness,” which is the opposite of “godly devotion.”

godly devotion: For a discussion of the expression “godly devotion,” see study note on 1Ti 4:7; see also study note on 1Ti 2:2.

this present system of things: Or “this present age.”​—See study note on 1Ti 6:17; Glossary, “System(s) of things.”

2:13

the happy hope: In the Bible, hope refers to “confident anticipation of what will surely come to pass,” as one reference work explains. Paul here refers to the hope of some humans to be resurrected as immortal spirit creatures and to be corulers with Jesus Christ in “his heavenly Kingdom.” (2Ti 4:18; Re 5:10) That Kingdom will bring blessings to its subjects on earth, giving them the prospect of living forever. All such prospects inspire happiness in those who look forward to the fulfillment of the promises, which only “the happy God” can guarantee. (1Ti 1:11) The Greek word here rendered “happy” is translated “blessed” in some Bible translations. Both renderings highlight God’s favor toward those who entertain such hopes.​—Compare study note on Mt 5:3.

glorious manifestation: The Greek term rendered “manifestation” (e·pi·phaʹnei·a) is used in the Scriptures to refer to discernible, solid evidence of something; it can also refer to a display of authority or power. (See study note on 1Ti 6:14.) Here Paul links such a manifestation with the fulfillment of “the happy hope.” For spirit-anointed Christians, this hope includes their resurrection to serve as Christ’s corulers in heaven. The Bible shows that this heavenly resurrection would not take place until “the presence of the Lord” Jesus. (1Th 4:15-17) This resurrection is also part of the “glorious manifestation of the great God and of our Savior, Jesus Christ.” With God’s backing, Jesus is made manifest, that is, he appears, and he rewards anointed Christians who have died.

of the great God and of our Savior, Jesus Christ: Paul here discusses the “glorious manifestation” of both God and Jesus Christ. Usually, the term “manifestation” is used only in connection with Jesus. (2Th 2:8; 1Ti 6:14; 2Ti 1:10; 4:1, 8) Some scholars therefore argue that only one person is referred to here, so they render this phrase, “of our great God and Saviour, Jesus Christ.” They thus view this text as proof that the inspired Scriptures describe Jesus as “the great God.” However, many scholars and Bible translators acknowledge that this passage can properly be rendered as it is in the New World Translation, referring to two distinct persons.​—Support for this rendering can be found in the Kingdom Interlinear, App. 2E, “Of the Great God and of [the] Savior of Us, Christ Jesus.”

2:14

to set us free: Lit., “to ransom us; to redeem us.” The Greek verb was used of freeing a slave or a prisoner of war by paying a ransom. The same verb is used at 1Pe 1:18, 19, where Christians are said to be “set free [or “ransomed; redeemed,” ftn.]” by means of Christ’s “precious blood.”​—See also study note on Mt 20:28.

every sort of lawlessness: The Bible says that all “sin is lawlessness.” (1Jo 3:4) However, lawlessness can include not just sinful actions but contemptuous disregard for God’s laws. (See study note on Mt 24:12.) Of course, Paul knew that imperfect Christians were not entirely free from sin. (Ro 7:19-23) But their way of life changed; they no longer ignored God’s righteous standards. Thanks to Jesus’ priestly services, they now had Jehovah’s laws “in their hearts, and in their minds.” (Heb 10:14-16; Ro 7:25; 8:2, 4; Tit 2:12) Thus, they were “set . . . free from every sort of lawlessness.”

a people who are his own special possession: Christ’s followers have been cleansed and “set free” by means of the “precious blood” of his ransom sacrifice. (1Pe 1:18, 19; Heb 9:14) So they can rightly be called “his own special possession.” According to one lexicon, the Greek word Paul uses for “his own special possession” can include the idea of being a “costly possession and a distinctive treasure.” This wording echoes what Jehovah told the ancient nation of Israel: “You will certainly become my special property [or, “my treasured possession”] out of all peoples.” (Ex 19:5; see also De 7:6; 14:2.) Since Pentecost 33 C.E., Jehovah has had a new “nation” on earth, “the Israel of God,” “a people for special possession.” (1Pe 2:9, 10; Ga 6:16 and study note) Therefore, spirit-anointed Christians can be called a “special possession” both of Jehovah God and of Jesus Christ. However, the term “people” used here is not limited to anointed Christians. It includes Jesus’ “other sheep,” who zealously support them. (Joh 10:16) Jehovah God and Jesus Christ deeply treasure them all.​—Compare Ps 149:4; Hag 2:7.

zealous for fine works: Paul explains that Christians would be “zealous,” or eager, enthusiastic, to do what is right and proper in God’s eyes. Such “fine works” include doing good deeds for others, displaying the fruitage of God’s spirit and, above all, preaching the good news of God’s Kingdom.​—Mt 24:14; Ga 5:22, 23; Tit 2:1-14; Jas 1:27; 1Pe 2:12.

2:15

Keep on speaking . . . and exhorting and reproving: Paul concludes this passage of his letter to Titus with a series of exhortations that are progressively more forceful. Paul knew that an overseer might need to give only a kind reminder to some, whereas others he would need to exhort; still others he would need to reprove. With a few, he might need to take all three steps. Titus would start by “speaking these things,” then “exhorting” the individuals if they failed to listen, then “reproving” them if they turned a deaf ear to his exhortations. Titus could take these steps confidently, knowing that he had “full authority” to carry out this assignment.

Do not let anyone look down on you: Paul here uses a Greek verb that may suggest that Titus’ opponents took a superior attitude toward him. But Titus should remember that as an appointed elder, he had “full authority” to exhort and reprove those who disrupted the peace and unity of the congregation.​—Compare 1Ti 4:12, where Paul uses a similar verb to indicate the disdain that some might have shown for Timothy because of his youth.

3:1

to be obedient to governments and authorities: That is, to earthly rulers. Some in positions of authority were known to be unjust, and their subjects, rebellious. Even so, Paul wanted Titus to remind the Christians in Crete to respect those in authority and obey them unless those rulers required that Christians disobey God.​—Mt 22:21; Ac 5:29; Ro 13:1-7.

to be ready for every good work: The expression “good work” is broad in meaning and may include a variety of good deeds that benefit others. (See study note on Tit 2:14.) One kind of “good work” that Paul may here be referring to is the work that secular authorities might demand of all citizens. Christians could readily comply with such requirements as long as these did not conflict with God’s laws. (Mt 5:41 and study note; Ro 13:1, 7) Further, if a community suffered a natural disaster or other crisis, Christians needed to be ready to help not only their brothers but also their non-Christian neighbors. (Ga 6:10) Such works would show that in every way, true Christians make a positive contribution to society.​—Mt 5:16; Tit 2:7, 8; 1Pe 2:12.

3:2

not to be quarrelsome: Lit., “not disposed to fight.” Paul wanted Christians to avoid being contentious in their dealings with others, including those in positions of secular authority. (Tit 3:1) Some lexicons define the Greek word used here as “peaceable.” The same expression appears in the list of qualifications for elders.​—1Ti 3:3.

reasonable: See study notes on Php 4:5; 1Ti 3:3.

displaying all mildness toward all men: A mild person is calm under stress, and he is peaceful in his actions toward others, including unbelievers. Regarding the double use of “all” in this verse, one reference work states that this quality should “be shown not partially but fully” and “‘to everyone’ without exception.”​—See study note on Ga 5:23.

3:3

we too were once senseless: In this context, the Greek word for “senseless” conveys the idea of being unwise or foolish rather than lacking intelligence. By using the word “we,” Paul indicates that he himself once lacked understanding, foolishly persecuting Christ’s followers. (1Ti 1:13) But Paul was treated mercifully, and he changed. (Ac 9:17) So he had good reason to ask Titus to remind the Cretan Christians about their own former ignorance of Jehovah’s righteous standards. If those Christians humbly acknowledged that they at one time had many negative traits, they would more likely seek to be mild and reasonable in dealing with those who were not yet believers.

3:4

our Savior, God: See study note on 1Ti 1:1.

his love for mankind: Paul here describes the feelings that God, “our Savior,” has toward people, including those who do not yet serve him. (Joh 3:16) One lexicon defines the Greek word phi·lan·thro·piʹa (“love for mankind”) in this context as God’s “affectionate concern for and interest in humanity.” (Compare study note on Ac 28:2; see also Tit 2:11.) This Greek term was at times used in secular writings to refer to a judge who showed mercy toward someone who stood condemned.

3:5

the bath that brought us to life: Or “the bath of rebirth”; lit., “bath of regeneration.” For Paul and his fellow Christians, “the bath” that leads to a rebirth was not their baptism in water. Rather, this bath refers to the cleansing about which the apostle John wrote: “The blood of Jesus his Son cleanses us from all sin.” (1Jo 1:7) Once God cleansed them by means of the ransom sacrifice, Paul and his fellow Christians could be “brought . . . to life” in a special sense. They could be “declared righteous as a result of faith.”​—Ro 5:1.

making us new by holy spirit: In addition to providing the cleansing bath just mentioned, God had anointed Paul and his fellow Christians with his spirit and had adopted them as sons. They thus became “a new creation.” (See study note on 2Co 5:17.) As spirit-anointed sons of God, they lived an entirely new life, one blessed with the prospect of living forever in heaven.​—Compare study note on Joh 3:5.

3:6

He poured this spirit out . . . through Jesus Christ: The Greek verb used here usually refers to pouring out a liquid; however, in the Christian Greek Scriptures, it is sometimes used figuratively regarding the pouring out of God’s active force on Christ’s followers. (See Glossary, “Anoint.”) The same term is used to describe the outpouring of holy spirit at Pentecost 33 C.E. (See study notes on Ac 2:17.) Ac 2:16-18 states that Joel’s prophecy was fulfilled on that occasion. (Joe 2:28) Ac 2:33 explains that Jesus “received the promised holy spirit” from his Father and poured it out on the disciples at Pentecost. Paul states here that Jehovah continued to use Jesus as the channel through whom He pours out His active force.

Jesus Christ our Savior: See study notes on Tit 1:4; 2:13.

3:7

being declared righteous: See study note on Ro 3:24.

3:9

foolish arguments: Like the false teachers in Ephesus, some in Crete were promoting pointless and divisive arguments. (See study note on 2Ti 2:23.) Whether the disputes involved the Mosaic Law, genealogies, or false stories, Paul here urges Titus to have nothing to do with such fights. The Greek word Paul uses suggests turning one’s back on or even moving away from such arguments. Titus’ example in doing so would teach others that it was a waste of time and effort to take part in foolish arguments.

genealogies: See study note on 1Ti 1:4.

fights over the Law: Christians were not under the Mosaic Law. (Ro 6:14; Ga 3:24, 25) Still, some who were associated with the congregations were arguing that Christians should closely adhere to the many regulations of the Law. (Tit 1:10, 11) In effect, such ones actually rejected God’s means for salvation, namely, the ransom sacrifice of Christ Jesus.​—Ro 10:4; Ga 5:1-4; see study notes on Ga 2:16; 1Ti 1:8.

for they are unprofitable and futile: Paul characterizes the causes of controversy he just mentioned as being unprofitable or, according to one lexicon, “not being of any advantage.” He also calls them futile or “empty, fruitless, . . . lacking truth.” Paul did not want the Cretan Christians to be distracted from serving God by engaging in divisive disputes that were nothing but a waste of time.

3:10

a man who promotes a sect: Or “a person causing division.”​—See Glossary, “Sect,” and study notes on Ac 24:5; 1Co 11:19.

reject him: Or “have nothing to do with him.” The Greek verb Paul here uses could include the idea of excluding or sending someone away, for example, from a house. If a person in the congregation began promoting a sect, the elders would lovingly try to help him. But if after being admonished he persisted in his course, the elders were to “reject him,” apparently meaning that they should remove him from the congregation. (Ro 16:17; 1Co 5:12, 13; 1Ti 1:20; 2Jo 10) Otherwise, he would sow discord and divisions.​—2Ti 2:16-18.

admonition: The Greek word Paul here uses can refer to instruction and guidance. (See study note on Eph 6:4.) In this context, it conveys the idea of “warning.”​—Compare 1Th 5:14 and study note.

3:11

deviated from the way: This expression describes a man who has turned aside “from what is considered true or morally proper.” Some scholars understand that the original Greek verb meant “to turn inside out,” which could imply that one who deviated was trying to corrupt or pervert Scriptural truth. Such a man was to be rejected, put out of the congregation.

is self-condemned: This expression shows how serious it was to promote a sect in the congregation. A man who persisted in doing so “after a first and a second admonition” was not like those who struggled with doubts but were open to reason. (Tit 3:10; Jude 22, 23) His own stubborn, deliberate, and willful course of sowing division in the congregation condemned him and would lead to his destruction.​—2Pe 2:1.

3:12

Artemas: Paul’s companion Artemas is mentioned only here in the Christian Greek Scriptures. Paul considered sending either him or Tychicus to Titus in Crete, perhaps as a replacement so that Titus might join Paul in Nicopolis. (See Media Gallery, “Paul’s Journeys After c. 61 C.E.”) It is not known when and where Paul met Artemas, but Paul obviously trusted him and thought that he would be suitable for this assignment.

Tychicus: See study note on Col 4:7.

3:13

supply . . . for their trip: The Greek term here rendered “supply . . . for their trip” is broad in meaning. It could even include accompanying travelers partway or for an entire trip. (Compare Ac 20:38; 21:5; Ro 15:24; 1Co 16:6.) According to one reference work, the assistance Paul asks Titus to provide for Zenas and Apollos may have included “food, money, traveling companions, means of travel, and persons with whom to stay on the journey.” Another reference work explains: “Aiding Christian travelers was a usual practice at that time. Such aid was necessary since travel was quite difficult, and Christian travelers would feel much more at home with fellow Christians.” Paul here encourages Titus to give such support carefully, which, according to the original Greek word, can convey the idea of thoughtfully, diligently, and eagerly.​—Compare study notes on Php 2:30; 2Ti 4:21.

Zenas, who is versed in the Law: Lit., “Zenas the lawyer.” The Greek word used here (no·mi·kosʹ) can refer to a civil lawyer, but Paul is likely describing Zenas as an expert in the Mosaic Law. If so, Zenas was possibly a Jew, perhaps even a scribe. However, Zenas is a Greek name, so he may have been a Gentile who had converted to Judaism before becoming a Christian. Or he may have been a Jew who had a Greek name; many Jews in Paul’s day had Greek or Roman names. (Ac 1:23; 9:36 and study note; 12:25) In any case, Paul’s instructions to Titus indicate that Zenas had earned a fine reputation as a Christian.

Apollos: This is the last time that this faithful man is mentioned in the Christian Greek Scriptures. He first appears in the book of Acts. This “eloquent man” was preaching in Ephesus, but he needed further instruction. Afterward, he went to Achaia and “greatly helped” the disciples there. (Ac 18:24-28; see study note on Ac 18:24.) He became so highly regarded that some immature Corinthians were divided over whether they belonged to Apollos or to Paul. (1Co 1:12; 3:5, 6) However, such mistaken views did not corrupt Apollos; nor did they affect Paul’s opinion of this zealous missionary. (See study note on 1Co 16:12.) In this verse, Paul directs that Titus “carefully supply” Apollos with what he needs for a trip, possibly an assignment to visit congregations as a traveling overseer.

3:15

all of you: Although Paul wrote this letter to Titus, this expression suggests that the apostle intended it to be read to the congregation. Hearing it would encourage all to cooperate with Titus when he gave correction (Tit 1:5, 10), appointed elders (Tit 1:6-9), gave reproof (Tit 1:13; 2:15), provided frequent reminders (Tit 3:1, 8), and sought material assistance for those in need (Tit 3:13, 14).