Titus 3 is the third and final chapter of the Epistle to Titus in the New Testament of the ChristianBible. The letter is traditionally attributed to Paul the Apostle, sent from Nicopolis of Macedonia (Roman province), addressed to Titus in Crete.[1][2] Some scholars argue that it is the work of an anonymous follower, written after Paul's death in the first century AD.[3][4] This chapter contains the author's instruction for the church as a community with responsibilities in the public realm, towards the government and also towards individuals, concluded with some personal requests for Titus before the final benediction.[5]
Verses 1–8 address the responsibilities of the church as a community within the larger society, from consideration for rulers/authorities to a larger concern for "all people" (cf. Romans 13:1–7;[6] 1 Peter 2:13–17).[7][8] The author calls on Titus to "remind them" of the obligations of right conduct; A. E. Humphreys notes that "them" must refer to "the Cretan Christians" generally.[9]
Verse 3
For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
"Sometimes" (in the King James Version) is best read as "previously" rather than "occasionally". Humphreys refers to an "old sense" of "sometime".[9]
Verse 8
This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
Verses 9–11 concern relationships between Titus and some members in the community who "indulge in controversy and argument", with an instruction that Titus should ignore them to their own condemnation.[13]
Verse 9
But avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless.
Paul lists four "deceptively dangerous things" to be avoided (or "shunned"):
"Foolish disputes": or "foolish controversies" for frivolous and incompetent theological inquiries which produce no worthwhile results (cf. 1 Timothy 1:4)[15]
"Genealogies": likely refers to 'a Jewish type of interpretation' based on the Old Testament or extracanonical biblical heroes accounts and 'speculation based on family trees' (cf. 1 Timothy 1:4)[16]
"Contentions, and strivings": or "arguments, dissensions, quarrels" (cf. 1 Timothy 6:4)[17] depicting the "chaos produced by controversies and speculative debates".[18]
Final remarks and farewell (3:12–15)
The closing section of the epistle contains some personal details from the author regarding some co-workers, with a final instruction to "maintain good works" (verse 14) before the closing benediction.[13] The form is a kind of travelogue, which is not unusual as Paul also mentioned his travel plans in other epistles.[19]
"Tychicus": from the province of Asia, traveled with Paul on his third missionary journey (Acts 20:4; Ephesians 6:21; Colossians 4:7; 1 Timothy 4:12), but nothing is known about Artemas.[21]
"Come to me at Nicopolis": Artemas and Tychicus are sent to 'fill in for Titus', showing the author's concern for the succession in ministry.[19] As soon as relief has arrived, Titus was to go to Nicopolis, where the author planned to stay throughout the winter.[21]
"Nicopolis" ("city of victory"; known as 'Nicopolos in Epirus'):[22] or 'Nicopolis of Achaia'[23] There are several imperial settlements with this name to commemorate a military victory, but this particular city was built on the isthmus of the Bay of Actium, across from the southern tip of the Italian peninsula,[24] to commemorate the naval victory of Augustus over Mark Antony in 31 BCE.[25] The port city was "a natural site of maritime transportation between Achaia and Italy, a commercial center and the site of quadrennial athletic games", as well as "a natural place for a person to pass the winter here before a sea voyage in the early spring" when travel conditions became better (cf. 1 Corinthians 16:6; Acts 27:9-12).[26]
Verse 13
Send Zenas the lawyer and Apollos on their journey with haste, that they may lack nothing.
"Apollos": is known from 1 Corinthians 1:12, 3:4-6, 22, 4:6 and Acts 18:24, 19:1,[13] as an Alexandrian who was versed in the Scriptures, catechized by Aquila and Priscilla in the ways of the Lord. In one occasion, Paul tried to send Apollos to visit the Corinthian community again, but Apollos was reluctant to go (1 Corinthians 16:1).[28]
"Zenas the lawyer" is unknown,[13] and does not appear elsewhere in the New Testament.[26] The name is a contraction of Zēnodōros ('gift of Zeus').[26] According to the Greek menologies, Zenas was the first bishop of Diospolis of Lydda in Palestine, and according to tradition, wrote a letter to Titus.[26]
"Sent... on their journey with haste": is translated from Greek: σπουδαίως πρόπεμψον, spoudaiōspropempson, meaning 'earnestly equip',[29] recalling the words in the previous verse: pempsō ('I shall send' or 'delegate') and spoudason ('be diligent' or 'make every effort').[28] The compound form in this verse has the meaning of both 'send on one's way' and 'prepare for a journey' by providing food, money, means of travel, companions or anything else required for the trip.[28]
"That they may lack nothing" (Greek: ἵνα μηδὲν αὐτοῖς λείπῃ, hinamēdenautoisleipē): can be paraphrased as '[make sure] that they lack nothing that they need' which in combination with the word propemson (cf. Romans 15:24; 1 Corinthians 16:6; 2 Corinthians 1:16) can form a translation: "Get Zenas the lawyer and Apollos ready and send them on their way".[28]
Verse 14
And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.[30]
"Our people (NKJV; KJV: "ours"; Greek hoihēmeteroi): in a narrow epistolary context can be about Zenas and Apollos.[28]
"Good works" (Greek kalōnergōn): can be rendered "good deeds"[28] or "honest trades", as in 'honest lawful employment of life' as a good work,[31] or also 'a secularized euphemism for the proclamation of the gospel in word and in work'.[28] Jewish teachings also state[32]
"there are four things which a man should constantly attend to with all his might, and they are these; the law, "good works", prayer, and "the way of the earth", or "business"; if a tradesman, to his trade; if a merchant, to his merchandise; if a man of war to war."
"That they may not be unfruitful": or "so that they are not ineffective" (Greek: a-karpoi, literally means "without fruit"),[28] in the good works and in the knowledge of Christ, for good works are fruits of righteousness (fruit of the Spirit), because without them are like trees without fruit, which is useless and unprofitable.[31] The imagery of growth and fruit (karpos) is often used in the early church in its kerygmatic discourse, and evokes the positive effect of the gospel proclamation (cf. Matthew 13:8; Mark 4:7–8; Luke 8:8).[28]
"Grace be with you all": is a benediction to end the letter, with the difference to other benedictions in 1 Timothy 6:21 and 2 Timothy 4:22 (cf. Colossians 4:18) only in the addition of "all" (cf. Hebrews 13:25) which extends the blessing to the churches that Titus was caring at the time.[34]
Places mentioned (red) and related (blue) in the Mediterranean
A subscription or 'codicil' appeared at the end of the Epistle of Titus, first in the Codex Coislinianus (6th century) and later in most manuscripts of Byzantine tradition, stating:[26]
The epistle was written by Paul the Apostle to Titus the first bishop of the Church of the Cretans upon whom hands had been laid, from Nicopolis to Macedonia.[26]
Minuscule 81 (AD 1044) has an alternative addition: "Written to Titus from Nicopolis in Crete", whereas Codex Alexandrinus (5th century) and Codex Porphyrianus (9th century) have a simple notation, "written from Nicopolis".[26]
^King James Version subscription after Titus 3:15 states "It was written to Titus, ordained the first bishop of the church of the Cretians, from Nicopolis of Macedonia."
Drury, Clare (2007). "73. The Pastoral Epistles". In Barton, John; Muddiman, John (eds.). The Oxford Bible Commentary (first (paperback) ed.). Oxford University Press. pp. 1220–1233. ISBN978-0199277186. Retrieved February 6, 2019.
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