1:1 Paul several times calls himself "a servant of God" (e.g. Tit. 1:1). In the light of all his other allusions to Moses, Paul is surely alluding to the frequent descriptions of Moses as God's servant.

There is a tremendous power in the basic doctrines of the One Faith. We come, over time in our spiritual growth, to acknowledge "the Truth" (2 Tim. 2:25), to be led to a Godly way of life by not only knowing the Truth but acknowledging its power (Tit. 1:1). The NIV in Tit. 1:1 speaks of “the truth which leads to Godliness". Truth doesn’t save of itself. Thus true understanding is related to true Godly living- if we translate the doctrines into practice. The Passover would only be properly kept, Moses explained, if the meaning of it was understood (Dt. 6:20-25).

Whoever is baptized after believing the doctrines of the true Gospel is our brother or sister- regardless of who baptized them, or what name they go under. Titus was Paul's son "after the common (Gk. koinos) faith" (Tit. 1:1). The faith, the doctrines which he had been taught by Paul and been baptized upon believing, were what had made him Paul's son; and therefore that faith was what bound them together in fellowship. The Faith, as in the basic doctrines which make baptism valid, are the basis of our commonality, our fellowship, with each other.

1:3 In a sense God requires not help from man; and yet in another sense He has delegated His work to us, and limits His achievements according to what we are willing to do. C.S. Lewis in The World’s Last Night observes: “He seems to do nothing of Himself which He can possibly delegate to His creatures. He commands us to do slowly and blunderingly what He could do perfectly and in the twinkling of an eye. Creation seems to be delegation through and through. I suppose this is because He is a giver”. As any employer soon learns, delegation is a risk. We have been “entrusted with the Gospel” (Tit. 1:3 RV); and therefore the world God so wants to love, the world God is appealing to, may never see Him; for He makes His appeal through us, as Paul told the Corinthians.

Committed- Gk. “entrusted”, as 1 Tim. 1:11. The Gospel has been entrusted to us; in a sense, the progress of God’s work depends upon us. He could save who He wishes as He wishes, but it seems He prefers to work through the mechanism of preachers sharing His word with others. See on 2:11.

1:6- see on Gal. 6:4.

Not accused of riot- But a related word is used about the behaviour of God’s son, the prodigal (Lk. 15:13). The implication would therefore be that these brethren had done all they reasonably could so that the child wouldn’t turn out like this.

1:7 There are many allusions to the language of priesthood in the New Testament, both as major statements and also in passing (e.g. the description of us as "blameless", Tit. 1:7, is priestly language). This usage illustrates for us the meaning of priesthood.

1:8- see on Rom. 12:13.

1:9 Mt. 6:24 = Tit. 1:9. Holding to God as your master rather than mammon is achieved through holding on to His word. Paul spoke of holding fast the faithful word (Tit. 1:9) with allusion to holding to our Master (Mt. 6:24). But- and this is an important caveat- don't deceive yourself that time spent in expounding Scripture is necessarily Bible study as God wants it- although it may make an impressive impact on a group of assembled Christians. True Bible study and understanding was what lead the Lord to the death of the cross. To truly love God with all our heart and understanding, not just for the intellectual fascination of it, is more than a burnt sacrifice.

1:11 The early corruption of Christianity was due to false teachers who like Balaam "loved the wages of unrighteousness" (2 Pet. 2:15); they taught false doctrine "for filthy lucre's sake" (Tit. 1:11). Time and again the NT warns against elders who would be motivated by the love of “filthy lucre" rather than the Lord Jesus and His people (1 Tim. 3:3,8; Tit. 1:7; 1 Pet. 5:2). The Greek translated "filthy lucre" is hard to understand; it doesn't just mean 'money'. It suggests profit that is somehow filthy, morally disgusting. This is what money turns into, in God's eyes, when men so love it.

1:12- see on Jn. 1:46.

Idle- The Cretans were typical port dwellers, making a living from entertaining passing sailors and their passengers, disposed to laziness from the good life, easy money and pleasant climate. Their idleness had led them to obsession with vanity in listening to vain arguments about words and turning to Judaism (:10). We see in parts of the church today an obsessive over-interpretation of Scripture, sectarianism, neo Judaism- and partly this is likewise a result of not harnessing the good life as it should be, to the Lord’s service. See on 2 Thess. 3:11. It’s noteworthy that division over ‘doctrine’ and demands to exclude others who fail to agree on some complex matter of theology nearly always come from the prosperous churches of the West, and not from the poor unto whom the Gospel is preached and willingly accepted.

1:14 Tit. 1:14 warns the first century believers not to 'give heed' to the false doctrines of Judaism which were being pedalled within the ecclesia. Yet the spirit of the day generally is to be more and more tolerant of doctrinal deviants, rather than 'giving heed', 'watching' against them. There is a telling play on words here. The Greek for "giving heed" is normally used concerned taking heed, being ware, of false teachers (Mt. 7:15; 16:6; Acts 20:28; 1 Tim. 1:4; Tit. 1:14). Paul's implication is: 'Instead of giving heed to the danger of these people within the ecclesia, you gave heed to them in the sense of listening to them'.

1:15- see on Lk. 11:41.

1:16 Those described in Rom. 1:32 know the judgment of God; they know it will come. But they have a mind “void of [an awareness of] judgment” (Rom. 1:28 AVmg.). We can know, know it all. But live with a mind and heart void of it. Tit. 1:16 AVmg. uses the same word to describe those who “profess that they know God” but are “void of judgment”. We can know Him, but have no real personal sense of judgment to come. These are sobering thoughts.

Knowledge is proportionate to works (Tit. 1:16); true understanding is the basis for behaviour. Otherwise works are just the result of our natural inclinations, not a desire to glorify God. God's people are described as "them of understanding" (Dan. 11:35). Evidently knowledge and appreciation is  related to our having covenant relationship with God. Those who do not understand will ultimately be condemned by God (Rev. 1:16-18 cp. 14:10).

2:1 Being unsound in the Faith is another way of saying that in works a man is denying Christ; to be "sound in the faith" is to tell the truth and not be lazy nor gluttonous (Tit. 1:13,16). Good behaviour "adorns the doctrine of God", i.e. the basic doctrines of the Gospel (Tit. 2:10); the practical commandments of Tit. 2:2-10 are "the things which befit the sound doctrine" (Tit. 2:1 RV) which Titus was to teach. It's almost as if Paul is telling Titus to bring out the practical implications of the doctrines which he was teaching.

“Doctrine" refers to a code of behaviour, not just a set of correct propositions concerning God and His plan with men. Thus we don't read about "pure doctrine" anywhere in the AV; but rather "sound doctrine": living, active doctrine. The things which become sound doctrine are soberness, etc. (Tit. 2:1-4).

2:3 Even the elderly brethren and sisters in Crete who were to be guided by specially appointed elders were to be encouraged to behave 'as those who are engaged in sacred service'- an allusion to priestly service (Tit. 2:3, M.R. Vincent 'Word Studies In The N.T.'). The idea is that the rank and file also live out the spirit of priesthood.

2:5 Wives should behave orderly so that “the word of God be not blasphemed”. He assumes that all believing men and women would be preachers of the word, yet if the wives were disorderly in their behaviour they would bring mockery upon the message preached. See on 1 Tim. 6:1.

2:8 Speaking of the sudden destruction of the wicked at the future judgment, David reflected: "So they shall make their own tongues to fall upon themselves" (Ps. 64:8). Unsound speech will be condemned, or perhaps [will lead to our] condemnation (Tit. 2:8).

2:9 Grace and faith in the forgiveness of sins teaches us to look for the blessed hope and the appearing of Jesus (Tit. 2:9-11). If we aren't sure of salvation at His return, we can hardly look forward to it. A firm grasp of salvation- definite salvation- by a real grace alone means we can look to that day with confidence and expectation. See on Col. 1:5.

2:10 The believers who were in slavery were told no to 'purloin', not to steal little bits of property and money in the hope that one day they would save enough to buy their freedom (this is the background to Tit. 2:10). And yet we in our century with our mortgages and pension schemes are in just the same desperate, petty, small minded position!

2:11 “The grace of God, that bringeth salvation to all men…” (Tit. 2:11) is an allusion to the great commission to preach salvation to all men. But here, grace is said to do this. The conclusion seems unavoidable: grace and the preacher are inextricably linked. The experience of grace is the essential motive behind all witness.

That salvation is by grace enables us to look forward with eagerness rather than uncertainty to the second coming, and our lives are thereby changed. "The grace of God… teaches us that, denying ungodliness and worldly lusts… looking for that blessed hope, and the glorious appearing of the great God and our saviour Jesus Christ" (Tit. 2:11-13). In other words- separation from the world.

2:11 All men- The Greek suggests that God’s grace that brings salvation to all has appeared; but we have to take that salvation to others and they must respond to it. We therefore can conclude that potentially all men could be saved, but they will not be because the preachers haven’t taken the message of God’s grace to them and they haven’t all responded to it. See on 1:3.

2:12 Teaching- Just as God’s grace is likened to a king in Romans, reigning over us, here it is likened to a teacher. If we grasp the wonder of salvation by grace, that we are saved by status, counted as righteous right now, we can’t be passive to it; we have to respond by living a spiritual life. Knowing we are saved by grace can alone enable us to look forward eagerly to Christ’s return (:13).

2:14 He gave himself for us, that (so that) he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Tit. 2:14). So, let's do the works- for the Lord imagined us, in our paltry zeal, responding to His cross. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God" (1 Pet. 3:18). That last clause covers all His work- the calling and guiding of men to baptism, the blessing of them and intercession for them... And He died as He did in order to be able to accomplish all this work for us. The final outbreathing of the spirit of Jesus was made toward that small body of representatives of His faithful people gathered around the cross.

3:2 Brawlers- RV “contentious”. One theme of Titus is that God’s amazing grace and the certainty of salvation should be perceived so strongly by us that we will not argue about words and have strife with others (:9,10; 2:12). Those who trigger divisions amongst brethren over strifes about words and meanings are reflecting their own insecurity concerning their personal salvation by grace alone.

3:2-6 Titus was to teach the Cretian brethren that because they had been washed and regenerated in baptism, therefore they were not to speak evil of others, because it was in the past that they used to be like that (Tit. 3:2-6). But they still were acting like that, even after baptism! They are called upon to remember the implications of their baptism, and live out the status they thus attained before God.

3:5 Baptism is a washing away of sins (cf. Acts 22:16). The descriptions of the believers as being washed from their sins in the blood of Christ therefore refers to their doing this by means of baptism (Rev. 1:5; 7:14; Tit. 3:5 [NIV] speak of this as “the washing of rebirth”, referring to our being “born of water” at baptism [Jn. 3:5]).

God forgives men on the basis of their faith in the blood of Christ, and association with it by baptism; "not by works of righteousness, which we have done" (Tit. 3:4-8). God's basis of salvation is not works. We must be careful not to insist on 'forsaking' sins in physical terms to the extent that we too preach justification by works. Just one sin deserves death. No amount of forsaking that sin can change that sentence. God's way of escape is for us to be in Christ, so that He looks upon us as if we are Christ, imputing Christ's perfect character to us. Therefore forsaking sin is not in itself the basis of salvation; rather is it faith in Christ. Of course, true faith shows itself in works. But none of us has the degree of faith which we ought to have, and therefore none of us does the amount or type of works which we should. To insist that someone shows their faith by specific works, e.g. certain changes in their marital status, is to insist that there is a direct, definable relationship between faith and the precise type of works which that faith leads to. Yet we are not so strict with ourselves. The faith and works of each of us are far from complete.

Exactly because we are not saved by works but by God’s mercy, therefore Paul wished to “affirm constantly, that they which have believed in God might be careful to maintain good works” (Tit. 3:5,8). In this sense, as Paul says in Romans, grace reigns as a King. It has power over every department of human life and thinking.

"According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Spirit" (Tit.3:5) connects with Christ washing the church with the water of the word (Eph.5:26).

The grace of God guarantees our salvation. Yet we find it so hard to believe- that I, with all my doubts and fears, will really be there. Israel were warned that they were being given the land (cp. salvation) "not for thy righteousness, or for the uprightness of thy heart... for thou art a stiffnecked people" (Dt. 9:5,6). These words are picked up in Tit. 3:5 and applied to the new Israel: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing (baptism) of regeneration, and renewing of the Holy Spirit"- by His grace alone.

The spiritual life renews (Tit. 3:5), giving us that newness of life, that ongoing baptism and resurrection experience, which Rom. 6:4 promises. This way of life, as it develops, creates its own mometum for further change.

3:5 God is prepared to do something to us psychologically in order to prepare us for salvation. What we are in prospect, His Spirit works to make us like in reality. We are counted as having the mind of Christ, and Christ works to make our mind actually like His. “Renewing” occurs only elsewhere in Rom. 12:2, where Paul urges his readers to “be transformed by the renewing of your mind”- suggesting we are to allow this process to happen to us and not resist it. Our own steel will isn’t enough to renew our minds; we are to allow the process enabled at baptism, the laver of regeneration, to have its work in us. This renewing is an ongoing, daily process (2 Cor. 4:16); the renewing is unto the knowledge of the image of Christ (Col. 3:10 Gk.). The purpose is to actually create the mind of Christ in us, to make us after His image; for this is what we are counted as being, and Christ through the work of the Spirit within our spirit / mind is seeking to make us like Him in reality. Romans 8 expounds this in more detail. The “regeneration”, or re-birthing, spoken of here has obvious connection with Jn. 3:3-5, which speaks of water baptism giving rise to a spiritual rebirth; and here Paul is filling out the details. This renewing by the Spirit comes about “through Jesus Christ” (:6), perhaps meaning ‘on account of our baptism into Jesus Christ’.

:6 Shed on us abundantly- A clear connection with Rom. 5:5, “the love of God is shed abroad [s.w.] in our hearts by the Holy Spirit which He has given unto us”. Three times we read of the gift of the Spirit being “shed” [s.w.] upon believers at baptism (Acts 2:17,18,33).

3:8 Paul told Titus to affirm the faithful sayings “confidently, to the end that they which have believed… may maintain good works” (Tit. 3:8 RV). The congregations’ spirituality was related to the confidence of their pastor’s presentation. Those “good works”, as ours, have been “afore prepared” in the Father’s plan for us to perform (Eph. 2:10); but we have to be inspired to live up to the potential which He has prepared for us. Num. 14:20 records how the Father forgave Israel according to Moses’ word. And in just as real a sense, He has placed the reconciliation of this world in the hands of our ministry.

The belief that we will be there is the only real anchor in life’s uncertain storm. “When the kindness of God our saviour, and his love toward man, appeared, not by works done in righteousness which we did ourselves, but according to his mercy he saved us… that, being justified by his grace, we might be made heirs according to the hope of eternal life… and concerning these things I will that thou affirm confidently, to the end that they which have believed God may be careful to maintain good works” (Tit. 3:4-8). The confident, regular reassurance of other believers was to be part of the ecclesial diet with which the Cretan brethren and sisters were constantly fed. And this assurance was to be the foundation of ecclesial growth as members individually developed the mind of Christ.

3:11 If we examine / judge / condemn ourselves now in our self-examination, God will not have to do this to us at the day of judgment. If we cast away our own bodies now, the Lord will not need to cast us away in rejection (Mt. 5:30). There is a powerful logic here. If we pronounce ourselves uncondemned, we condemn ourselves (Tit. 3:11); if we condemn ourselves now, we will be uncondemned ultimately. See on 1 Cor. 11:29.