Titus
Titus together with 1 & 2 Timothy have been called
the “Pastoral Epistles” since the 18th century, and traditionally
believed to be written by the Apostle Paul. It is likely that Titus was converted by Paul, and as a result Paul called
him his “true son” (1:4). We shall learn
more about Titus as we study this short letter although when and why Paul wrote
this letter has been a subject of many speculations. Allow me to simply quote from Gordon Fee
whose comment in this respect makes the most sense to me:
“Since it displays a more prophylactic, less urgent, appearance than 1 Timothy, the Epistle to Titus was probably written after the latter. Paul had left Titus in Crete to finish setting the churches in order. In Macedonia he wrote back to Ephesus to give Timothy authority for his task there. At the same time he reflected on some similar opposition encountered in Crete while he had been there, so he also wrote to Titus, again to give him authority against these false teachers. But because the situation there lacked the urgency of Ephesus, he encourages Titus to help the people toward exemplary Christian behavior for the sake of the word.” (NIBC, 1 and 2 Timothy, Titus, Fee, 12)
1:1-4—Salutation: Paul opens with a rather unusually lengthy salutation
(1) He calls himself both “a servant of God” and “an apostle of Jesus Christ”
a. What are the two different aspects of who he is that he tries to emphasize?
b. Why?
(2) Paul sees that this calling, both as a servant and an apostle, is for the benefit of God’s elect (v. 1).
a. Who are God’s elect? (See Rom. 8:33; Col. 3:12; 2 Tim. 2:10)
b. What is his calling concerning their faith?
c. What is his calling concerning their knowledge of the truth?
d. Does knowing the truth necessarily lead to godliness? Why or why not?
(3) What does the hope of eternal life have to do with faith and the knowledge of the truth? Can one truly have faith and knowledge of the truth without any concern for eternal life?
(4) What does Paul see as the essence of his preaching? (vv. 2-3)
(5) What might be the implication of calling Titus his “true son”?
(6) Read the following Scripture passages concerning Titus:
a. Galatians 2:1, 3
b. 2 Corinthians 2:3-4, 13; 7:6-16
c. 2 Corinthians 8:16-24
What can you learn about Titus through the above passages?
(7) Although the language of the greeting in v. 4 is a very standard one, how important is it to Titus? What does it mean to you?
(8) What is the main message to you today and how may you apply it to your life?
本週我們會研讀新約提多書。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
提多書
自十八世紀以來，提多書與提摩太前後書被統稱為「教牧書信」，傳統一直主要認為作者是使徒保羅。因為保羅在這書信中稱提多為「我真兒子」（1:4），一般相信是他帶領提多信主的。在研讀這書信時，我們自會對提多有更多的認識；不過保羅是在何時、何地寫這書信則眾說紛紜。容許我在此引述費教授（Gordon Fee）就此所言：
「因這書信比提摩太前書顯得較具預防性和沒有太緊急的場面，相信是寫在提摩太前書之後。保羅把提多留在革哩底，是要他完成未辦妥的事。保羅在馬其頓寫信給（被留下）在以弗所的提摩太，給予他權柄去完成那地的任務。因革哩底的情況與以弗所相似，保羅也藉著這書信給予提多權柄來處理那些假師傅。但因革哩底的情況不太緊急，他就（著重）鼓勵提多為神話語的原因，指導信徒在世上要活出模範的基督徒生活。」(NIBC, 1 And 2 Timothy, Titus, Fee, 12)
1:1-4— 稱呼與問候
(1) 在這少有冗長的稱呼中，保羅指出自己是「神的僕人（原文是奴僕）」和「耶穌基督的使徒」
a. 兩者有什麼不同的重點？
b. 為何他要這樣提到這兩方面？
(2) 保羅說他有這雙重的身份是「為」（“憑著”原文之意）神選民之故（1:1）
a. 誰是神的選民？（參羅 8:33; 西 3:12; 提後書2:10）
b. 他這蒙召與選民的信心何干？
c. 他這蒙召與他們真理的知識何干？
d. 你認為認識真理就必引至敬虔嗎？為什麼？
(3) 永生的盼望與信心和真理的知識有何關係？人能有信心和真理的知識而對永生沒有盼望嗎？
(4) 這樣看來，保羅認定他所要傳的信息的真諦是什麼？（1:2-3）
(5) 他稱提多為「作我真兒子」這話可有什麼含意？
(6) 請翻閱以下經文，並列出你對提多的認識：
a. 加拉太書2:1, 3
b. 哥林多後書2:3-4, 13; 7:6-16
c. 哥林多後書8:16-24
(7) 第4節的問候語，看來是很平常，但對提多可有什麼意義？對你又如何？
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“To Titus, my true son in our common faith” (Tit. 1:4)
In church ministry, we always like to compare one minster with another. It is not only unfair, but is harmful. As 1 & 2 Timothy and Titus are commonly known as the “Pastoral Epistles”, people also like to compare Titus with Timothy, and I find William Barclays’ comment in this respect very helpful:
“Titus was the companion of Paul for an awkward and a difficult time. When Paul paid his visit to Jerusalem, to a Church which suspected him and was prepared to mistrust and dislike him, it was Titus whom he took with him along with Barnabas (Gal. 2:1). It was said of Dundas, the famous Scotsman, by one of his friends, ‘Dundas is no orator; but he will go out with you in any kind of weather.’ Titus was like that. When Paul was up against it, Titus was by his side.
"Titus was the man for a tough assignment. When the trouble at Corinth was at its peak, it was he who was sent with one of the severest letters Paul ever wrote (2 Cor. 8:16). Titus clearly had the strength of mind and the toughness of fibre which enabled him to face and to handle a difficult situation. There are two kinds of people. There are the people who can make a bad situation worse, and there are the people who can bring order out of chaos and peace out of strife. Titus was the man to send to the place where there was trouble. He had a gift for practical administration. It was Titus whom Paul chose to organize the collection for the poor members of the Church at Jerusalem (2 Cor. 8:6, 10). It is clear that he had no great gifts of speech, but he was the man for practical administration. The Church ought to thank God for the people to whom we turn whenever we want a practical job well done.” (DSBS, Timothy, Titus and Philemon, 23)
「現在寫信給提多，就是照著我們共信之道作我真兒子的。」(多1:4)
在教會的事奉中，我們總愛把一個牧者與別一個牧者作比較；這是不公平的，也是有害的。因著提摩太前後書和提多書的內容多有相似之處，解經者也愛把二人作比較。William Barclay就這方面的評語是值得我們留意的：
「提多是（保羅）處於一個困難境況中的同伴。當保羅訪問耶路撒冷時，那地的教會抱著懷疑的態度，不信任也不喜歡他。那時他帶著提多和巴拿巴同去（加2:1）。著名的蘇格蘭人Dundas，曾被朋友這樣的評論他：‘Dundas並非是演說家，但在任何的天氣下，他必與你同去’ 。提多就是這樣的人。保羅遭遇難處時，他站在他身旁。
提多是個能承擔困難任務的人。當哥林多的問題升到頂點時，他是帶著保羅所寫最嚴厲的書信的信差（林後8:16）。提多確有堅定的意志和頑強的性格，以至能面對困難的處境。世上有兩類人。有些能使壞的情況更糟；有些卻能使凌亂變成有秩序、紛爭轉為和睦。提多是被（專）派到出了問題的地方。他有實際行政的恩賜。當要處理給貧窮的耶路撒冷教會的捐獻時，保羅就派他去打理（林後8:6, 10）。他顯然沒有講道偉大的恩賜，但卻具實際行政的恩賜。教會該為那些我們在困難時可以信賴，能解決實際困難的人感恩。」
(DSBS, Timothy, Titus and Philemon, 23)
1:5-9—Qualifications of Elders
(1) It appears that it is Paul’s strategy to evangelize a city and leave behind an assistant to deal with unfinished business as was the case with Timothy in Ephesus (see 1 Tim. 1:3). In the case of Titus in Crete, what might be the unfinished business that he “might put in order” since the churches were so new? (“put in order” carries a sense of “correct” or “set right”)
(2) Another important matter on the agenda for Titus was to appoint elders in every town. Paul set out a list of qualifications for elders:
a. It is helpful to compare the list here with the list in 1 Timothy 3:1-7:
- Why didn’t Paul simply repeat the same list in 1 Timothy? How different was the situation there? (1 Tim. 3:14-15)
- Can you detect their similarities and their differences?
b. What is the over-riding qualification that is mentioned twice here? (vv. 6-7)
c. What is the equivalent of this qualification in 1 Timothy? (1 Tim. 3:2)
d. Under this overriding qualification, the first specific requirement concerns the family (v. 6)
- Why is faithfulness to one’s wife so important to spiritual leadership?
- Why is faith (and the behavior) of one’s children so important to leadership in God’s household? (v. 7 and 1 Tim. 3:5, 15)
e. Then Paul deals with the negatives (v. 7) which include:
- Not overbearing (i.e. self-willed): What might be another word for “self-willed” and how destructive would it be as a spiritual leader?
- Not quick-tempered: What is the opposite of being “quick-tempered”? How destructive would it be as a spiritual leader?
- Not given to drunkenness: What might be the cause(s) for drunkenness and why should it disqualify one from spiritual leadership?
- Not violent (literally, not a striker): What might be the cause(s) for acting violently? How does violence disqualify one from spiritual leadership?
- Not greedy (or not pursuing dishonest gain): Can you give examples of pursuing dishonest gain? Do you think buying lottery tickets is a form of greed? Why or why not?
f. Positive qualifications (v. 8)
- Hospitable: How important was hospitality in Paul’s time? How might this quality be exhibited in God’s household today?
- Love what is good: What does it really mean?
- Self-controlled (or simply put, being sensible): How important is it for spiritual leaders to exercise “common sense”?
- Upright (or just): We are justified not by works but by faith, so how then can one live out a life justified by faith in God?
- Holy: Refer to 2 Timothy 2:20-21 and see the relationship between being holy and being used by God.
- Disciplined (or self-controlled): List the areas that a spiritual leader needs to especially exercise self-control over.
g. Gift (v. 9): What is the only gift that Paul lists as a qualification of elders?
- Even though it is a gift, what does Paul emphasize?
- Why would Paul put it at the end of the list, preceded by qualifications that deal with who a person is?
(3) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
1:5-9—長老的資格
(1) 似乎保羅一貫的做法是在把福音帶到一個新地方後，就留下同工來繼續未辦完的事，其中一個例子是留提摩太在以弗所（提前1:3）。以革哩底這個剛有教會成立的地方，「未辦完的事」可包括什麼呢？（「辦完」原文有使有秩序或完善之意—put in order）
(2) 保羅另一吩咐是叫提多在各城設立長老；他也列出長老的資格：
a. 試把這裡列出的與提摩太前書3:1-7所列出的作比較：
i. 為何保羅不照樣的重複在提摩太前書所提到的資格？以弗所的情況有多緊急？（參提前3:14-15）
ii. 請列出兩處不同和相同之處？
b. 此處所重複提到的（首要）資格是什麼？（1:6-7）
c. 這（首要）的資格在提摩太前書有論到嗎？（見提前3:2）
d. 在這大前題之下所列出的資格，首先是與家庭有關的（1:6）：
i. 為何對妻子的忠貞對屬靈領袖是這樣重要？
ii. 為何兒女的信仰和生活對在神家作領袖的是如此重要？（亦見提前3:5, 15）
e. 負面的要求（1:7）：
i. 不任性：這是什麼意思？任性的屬靈領袖對神家有什麼禍害？
ii. 不暴躁：暴躁的相反是什麼？暴躁的屬靈領袖對神家有什麼禍害？
iii. 不因酒滋事：一般引至醉酒的原因是什麼？一個醉酒的屬靈領袖對神家有什麼禍害？
iv. 不打人：要動粗打人，這個是什麼人？這樣的屬靈領袖對神家有什麼禍害？
v. 不拿無義之財：試舉這方面的一個實例？你認為買彩票是否貪財的表現？
f. 正面的資格（1:8）
i. 樂意接待遠人（或譯愛款待）：這美德在保羅時代有多重要？今天在神的家可以怎樣看出來？
ii. 好善（loves what is good）：是什麼意思？
iii. 莊重（或譯清醒）：屬靈領袖能清醒的（用“common sense”）處事有多重要？
iv. 公平：屬靈領袖怎樣才是公平的處事？
v. 聖潔：人的聖潔與能被神使用有什麼關係？（參提後2:20-21）
vi. 自持（則自律之意）：屬靈領袖在那些方面要顯出自律為要？
g. 與恩賜有關的只有一樣：（1:9）
i. 保羅對這恩賜的要求是什麼？
ii. 為何剛才提到的各樣資格，嚴格來說是完全與恩賜無關呢？
(3) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient.” (Tit. 1:6)
It appears that it is Paul’s strategy to evangelize a city and then leave a trusted assistant to deal with “unfinished” business (Tit. 1:5) so that he could move on to evangelize another city. Such was the case in both Ephesus and Crete. However, the situations in Ephesus and in Crete are very different.
Paul spent a considerable period of time in Ephesus (at least two years according to Acts 19:10) while his ministry in Crete was not even long enough to be mentioned by Luke in his account of the three missionary journeys of Paul.
We know also from 1 and 2 Timothy that the church in Ephesus was extremely chaotic. Not only was it infiltrated by false teachers, but it also despised and likely bullied Timothy as a young minister, even by a group of women in the church. As a result, the words of Paul in his letters to Timothy were very strong and his instructions were far more ad-hoc, including the list of qualifications that he gave about elders and deacons, hoping to bring matters under control while he tried to quickly return to set things right (1 Tim. 3:14).
While false teachings were also a problem in Crete, it appears Titus, perhaps of his age, had things under control. All Paul needed to do was to write a much shorter letter to give him the authority to set up the proper structure in these new churches, including the appointment of elders.
But one thing is common among the two lists of qualifications which appear in the two letters (i.e. 1 Tim. and Tit.), and that is they deal primarily with the life of a spiritual leader rather than his gifts. The list in Titus makes this emphasis even more obvious.
The overriding emphasis for a spiritual leader is “blamelessness” and under this emphasis, he puts the family relationship of the leader first on the list. He then lists 5 negative and 6 positive traits, followed only by one gift—the gift of teaching, the focus of which is not even on eloquence but on sound doctrine.
This is such an important reminder to us that we should never put giftedness above the inner life of a person when it comes to the selection of spiritual leaders in the church. Often, it is our compromise in this respect that had led to divisions in the church.
「若有無可指責的人，只作一個婦人的丈夫，兒女也是信主的，沒有人告他們是放蕩不服約束的，就可以設立。」(多1:6)
似乎保羅宣教的慣例是在一個地方傳福音後，便留下助手來完成「沒有辦完的事」（多1:5），以便他能繼續前往別處傳福音。以弗所和革哩底是典型的例子。不過兩個地位的處境就很不同了。
保羅用了較長的時間留在以弗所（按徒19:10，有超過兩年的時間），但在革哩底的時間似乎短到路加也不把它列在保羅三次宣教旅程之中。
從提摩太前後書，我們曉得以弗所教會充滿了混亂—不但是有假師傅滲透，那年青的牧者提摩太被人輕看到一個地步，連一些婦女也在聚會中不守規矩。故此，我們讀到保羅寫給提摩太的書信，言詞是嚴厲的，內容也是非常切合現況的需要的，如所列出的長老和執事的資格，為要立刻平息紛亂，以便他盡快趕到，親身處理局面（見提前3:14）。
假師傅同樣是革哩底教會的問題，不似乎是因提多的年紀之故，事件未至失控。故此，保羅只需寫短短的一封書信，給予提多權柄來設立這較新成立的教會的結構，包括設立長老。
不過，在兩封書信（即提摩太前書與提多書）列出長老的資格時，所則重的是生命的質素，而非恩賜。這個著重，在提多書就更明顯了。
在「無可指責」的大前題下，保羅首先指出的資格是與家庭的關係有關的，然後分別列舉五個負面和六個正面的質素，最後才提出一個與恩賜有關的資格—就是這與教導有關的資格；其重點不是在乎口才，乃在乎真理的持守。
這是今天我們需要正視的，因為我們往往把恩賜過份的看重，而忽略了屬靈領袖該有的生命質素。這樣的忽略，往往是導致教會及後有分爭的主因。
1:10-16—Unsound Doctrine
(1) In setting out the last qualification for the elders, Paul deals with the need to effectively oppose the teaching of heresies and he cites the “circumcision group” as an example:
a. How prevalent was this heresy in the time of Paul? (see Acts 15:1; Gal. 2:7-9, 12)
b. What were the follies of this “circumcision” teaching? (Gal. 5:2-12)
c. Why did Paul call it “meaningless talks and deception”?
d. How should they be dealt with?
e. What was the purpose of the propagation of this heresy according to Paul? (1:11)
(2) In rebuking false teachers, Paul quotes from one of Crete’s poets, Epimenides (ca. 600 B.C—see Note below):
a. What did the poet say about the people of Crete?
b. In what ways did the “circumcision group” fit the words of this poet?
c. In what ways did the “Jewish myths” teacher fit the words of this poet? (see 1 Tim. 1:4 about what Jewish myths were likely about)
(3) Why did Paul say that "both their mind and their conscience are corrupted (or defiled)" (v.1:15)?
(4) What are the results of such a corruption or defilement? (1:16)
(5) Can you think of what might be today’s
a. Law or work-based teaching that resembles the teaching of circumcision?
b. Myth-based teaching that resembles Jewish myths and genealogies?
c. Teaching that is merely human commands?
(6) What is the main message to you today and how may you apply it to your life?
Note:
“According to a well-established tradition found in Callimachus’ Hymn to Zeus 8 (305-240 B.C.) and Lucian’s Lover of Lies 3 (cf. Timon 6; A.D. 120-180), the reason that Cretans are always liars was that they claimed to possess the tombs of Zeus, who, of course, as a god, cannot have died! (NIBC, Titus, 179)
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
1:10-16—不純正的教訓（Unsound Doctrine）
(1) 在列舉做長老的資格時，保羅帶出能把「爭辯的人駁倒」的需要，尤其是指「那奉割禮的」人：
a. 這種奉割禮的異端在保羅時代有多流行？（參徒 15:1; 加2:7-9, 12)
b. 這異端的錯誤何在？（參加5:2-12）
c. 為何保羅也納之為「虛空話、欺哄人」的？
d. 提多該如何處理他們？
e. 按保羅所言，這些假師傅傳異端的動機何在？
(2) 在斥責這些假師傅時、保羅就引用革哩底自己的詩人，主前約六百年的Epimenides的話 (見下註):
a. 這詩人怎樣論到革哩底人？
b. 保羅為何以這詩句諷刺那些「奉割禮之人」？
c. 保羅為何以這詩句諷刺那些愛說「猶太人荒渺的言語的」人？（參提前1:4）
(3) 為何保羅說這些假師傅連心地和天良也都是污穢了的？
(4) 這樣的污穢引來的後果是什麼？(1:16)
(5) 今天我們面對的真理錯誤有那些是
a. 與「奉割禮」這律法主義的錯誤相似？
b. 與「猶太人荒渺」的言語（Jewish myths）相似？
c. 是「人的誡命」，而非聖經的教訓？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：「按可靠的傳統，如Callimachus（古利奈詩人）的“給Zeus的詩歌” (主前305-240 ) 和Lucian（自稱亞述人的作家）的“愛說謊者” (主後120-180), 革哩底人之被稱為常說謊的原因是他們竟宣稱擁有Zeus（希臘神靈之王）的墳墓，而Zeus既為神，是不能死的。」(NIBC, Titus, 179)
“This saying is true. Therefore rebuke them sharply, so that they will be sound in faith.” (Tit. 1:13)
While Paul urges us to be gentle, he does not appear to take the same attitude toward those who teach false doctrine and promote heresy. Among some so-called believers in Crete, who were likely influenced by the Jews in Jerusalem, there were those labeled by Paul as the “circumcision group” (1:10). It is safe to assume that they were like those Jews mentioned in Acts 15 who insisted that “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved” (Acts 15:1).
We know that Paul would not give an inch to such teaching, because it effectively contradicts salvation by grace through faith. Referring to circumcision, Paul says, “You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace.” (Gal. 5:4)
But the false teachers, like those in Ephesus, have gone beyond the teaching of circumcision, and paid attention to Jewish myths. This means that they based their teaching not purely on the Bible, but they used materials outside the Scripture and taught them as if they were the words of God. The result was that whatever they taught had become “merely human commands” (1:14). No wonder Paul commands Titus to “rebuke them sharply”, not only because they created controversies, arguments and quarrels (3:9), but because they robbed others of their faith in Christ (Gal. 5:2-4).
It is a pity that these days, some Protestants Christians tend to apologize for the Reformation of Martin Luther as if he should not have been so harsh on the Papal teachings of the time. The truth of the matter is he did exactly what the Apostle Paul has taught: To rebuke harshly those teachings that contradict salvation by grace through faith and teachings that are based on myths and traditions that are “merely human commands”.
「有革哩底人中的一個本地先知說：革哩底人常說謊話，乃是惡獸又饞又懶。」(多1:12)
保羅常勸勉我們要溫柔，但他自己在責備那些傳假道、異端的人時，卻是非常嚴厲的。在革哩底，那些傳假道的人中，有一批是被保羅稱為「奉割禮的」（1:10）。一般相信，這些人是像使徒行傳第15章所提到的猶太人，堅持說：“你們若不按摩西的規條受割禮，不能得救” （徒15:1）。
我們知道保羅對這些假道絕不放過，因為這是與本乎恩、因信稱義的真理相違。保羅就針對這種堅持割禮的人說：“你們這要靠律法稱義的，是與基督隔絕，從恩典中墜落了” （加5:4）。
不過這些傳假道的，像以弗所的一樣，所傳的遠超割禮，更包括猶太人的神話傳說；故保羅稱之為荒渺，不是基於聖經的話，因而是純屬「人的誡命」(1:14) 。無怪，保羅吩咐提多要「嚴嚴的責備他們」，因為他們不但引起分爭、爭競與辯論（3:9），更會叫人與基督隔絕（加5:2-4）。
今天教會有一個可憐的現象，就是一些基督徒竟然為馬丁路德的的改革感到遺憾，以為他對當時教廷的批判過份的嚴厲。其實，馬丁路德正是跟從保羅的吩咐，「嚴嚴的責備」那些與因信稱義相違的教導和本著人的傳統，而非按聖經話語，純屬「人的誡命」。
2:1-5—Sound Doctrine (I):
(1) While false teachers must be silenced, Paul exhorts Titus to teach sound doctrine, but why does Paul have to split his emphases into different age groups?
(2) To older men:
a. What positions do older men normally occupy in God’s family?
b. Paul urges Titus to teach them to be:
- Temperate (more like self-controlled): Should this not be the peril of youth? Why would it be something peculiar to older men?
- Worthy of respect: Do you think most older men understand that “respect is earned not demanded”?
- Self-controlled (or sensible): Are most older men sensible or stubborn? Why?
- Sound or healthy in
1. Faith: Does one’s faith grow or become stagnant with age? Why?
2. Love: Does one’s love grow or become stagnant with age? Why
3. Endurance: Does one’s endurance grow or diminish with age? Why?
c. How important is it for the older men to excel in the above in God’s family?
(3) To older women: I am sure the preceding exhortations also apply to them. Here Paul highlights the following as well.
a. Reverence: This word occurs only here in the Greek Bible which carries a special sense of “acting like a priestess” (Fee, 186). If you are an “older woman” in church, what does it mean to you personally?
b. Not being slanderers: The root of this word is one that describes Satan as the “devil”. How does a slanderer serve as an opposite to a priestess?
c. Not being addicted to much wine: Do you think it is only a reflection of “first-century culture”? Why or why not?
d. Teaching what is good: This compound word is also unique “in all Greek literature” and it reflects the important role of older women in the church (not necessarily teaching in the formal sense). How should they live out this exhortation?
e. How important is it for older women to excel in the above in God’s family?
(4) To the younger women:
a. Why is it the responsibility of older women to urge (or to train) younger women in church?
b. Is this the case in your church?
c. What do you think is the best way of such training:
- by teaching in a formal setting?
- by modelling in life?
- or in mentoring? Why?
d. The instruction is to train them to:
- Love their husbands.
1. What is the most important way that a wife should show her love to her husband?
2. The more literal translation is “lovers of husbands”: What is Paul trying to say?
- Love their children. Should this not be a given? Why or why not?
- Be self-controlled (or sensible). When do younger women find it hard to control their emotion? How should they deal with it?
- Be pure (or holy). What should young women do to maintain their purity?
- Be busy at home (literally, home-makers). Do you think it is only a reflection of “first-century culture”? Why or why not?
- Be kind (or good). Why should this be a particular exhortation to younger women?
- Be subject to their husbands (the original has “own” husbands).
1. Why does Paul single out younger women and exhort them to submit to their husbands?
2. Why is there an emphasis on “own” husbands?
e. How important is it for younger women to excel in the above in God’s family? (v. 5)
(5) To younger men. (v. 6)
a. Why does the exhortation to younger men have only one aspect?
b. The only exhortation highlighted is to be self-controlled (or sensible) which appears to be common to all age groups. Why is it so important to all, and especially to younger men?
(6) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
2:1-5—純正的道理(一):
(1) 保羅一方面吩咐提多堵住傳假道的人的口；另一方面，亦吩咐他以純正的教訓勸化各人。為何他在勸化各人的道理時，是按年紀的分別作教訓呢？
(2) 對老年人：
a. 一般老年人在教會中有什麼位份？
b. 保羅叫提多勸他們要有：
i. 節制（或自律）：這豈不是年青人的錯點嗎？為何特別這樣提醒老年人？
ii. 端莊：老年人豈不自然是端莊，受敬重的嗎？何以特別這樣提醒老年人？
iii. 自守（或譯明理）：一般年老的是明理還是固執的？為什麼？
iv. 純正（或譯健康）無疵的：
1. 信心：信心是隨年紀增長還是退縮？為什麼？
2. 愛心：愛心是隨年紀增長還是退縮？為什麼？
3. 忍耐：忍耐是隨年紀增加還是減少？為什麼？
c. 老年人能有以上的表現，對神的家有什麼重要？
(3) 對老年婦人：相信以上的勸勉同樣適用於婦女，不過保羅特別的提到：
a. 恭敬：這希臘文在全本希臘文聖經中只在此出現，是有「從女祭司一樣」的意思。這對教會中年長的姊妹們有什麼特別意思？
b. 不說讒言：這字的根，與稱撒但為「魔鬼」相同。那樣，說讒言者（slanderers）怎樣與「女祭司」的身位有衝突？
c. 不給酒作奴僕：這是反映第一世紀的文化而已嗎？為什麼？
d. 用善道教導：這是一個組合的希臘文字，是「所有希臘文獻所獨有的」，意思則是保羅獨創的：這怎樣顯示出年長姊妹在神家重要的角色？
e. 老年婦人能有以上的表現，對神的家有什麼重要？
(4) 對少年婦人：
a. 為何指教少年婦女是老年婦女的位份？
b. 在你的教會中，是否如此？
c. 你認為這教導的方法應是藉著：
i. 正式教導的課程？
ii. 以生命作榜樣？
iii. 還是「導師制」？
d. 所教導的內容包括：
i. 愛丈夫：妻子如何最有效的表示對丈夫的愛？原文可譯為「作愛丈夫者」：這有什麼意味？
ii. 愛兒女：這豈不是不用提醒的嗎？為什麼？
iii. 謹守（或自守）：較年少的婦女在什麼時候最難控制情緒的呢？當如何處理情緒失控？
iv. 貞潔：婦女當怎樣才能確保自己的貞潔？
v. 料理家務（或譯作治理家務者）：這是反映第一世紀的文化而已嗎？為什麼？
vi. 恩待人：為何向年少婦女特作此提醒？
vii. 順服自己的丈夫：
1. 為何向年少婦女特作此提醒？
2. 為何特別提到「自己」的丈夫？
e. 少年婦人能有以上的表現，對神的家有什麼重要性？（2:5）
(5) 對少年人：
a. 為何只對他們提出一件的勸勉？
b. 這「謹守」的勸勉不是各年紀都適用嗎？這勸勉對少年人帶著什麼挑戰？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Cretans are always liars, evil brutes, lazy gluttons. This testimony is true.” (Tit. 1:12-13)
We might be a little shocked to read Paul’s disparaging words directed to the people of Crete, saying they are liars, evil brutes and lazy gluttons. Today, it would be most politically incorrect to label anyone like this. The truth of the matter is Paul is only quoting from one of the numerous remarks by noted philosophers and historians of ancient time against the Cretans. Polybius remarks that “the Cretans…live in a perpetual state of private quarrel and public feud and civil strife.” The ancients spoke of the three most evil C’s—the Cretans, the Cilicians and the Cappadocians (source: William Barclay’s DSBS).
No wonder, the major theme in this letter to Titus, as most commentators point out, is good work, meaning the people in the churches of Crete must distinguish themselves from the society that they lived in, “so that no one will malign the word of God” (2:5). This also explains why Paul chooses to address each age group within the church so that the older men would be “worthy of respect”, the older women would be “reverent in the way they live”, the younger women would be “busy at home” and the younger men would be “self-controlled” (2:2, 3, 5, 6) and all would “devote themselves to doing what is good” (3:8).
Obviously, Paul is not teaching salvation by work, but in order to convince and convict their city of the truth of the gospel, they have to live out an exceptionally good example in life that is markedly different from the society.
「有革哩底人中的一個本地先知說：革哩底人常說謊話，乃是惡獸又饞又懶。」(多1:12)
當讀到保羅對革哩底人譏諷的話，我們可能會感到有點錯愕，因為他稱他們為「常說謊話，乃是惡獸又饞又懶」的人。保羅是在引用古時哲士和歷史家，眾多對革哩底人的一句譏諷話。主前二世紀的希臘歷史家Polybius就說：“革哩底人……長期活在私人的爭吵和公眾的分爭並社會的鬥爭之中。” 古代世界用三個‘C’字來代表三種最惡的人，就是革哩底人（Cretans），基利家人（Cilicians）和加帕多家人（Cappadocians）。（參Bing網頁）
無怪，一般解經者都指出，提多書其中最重要的提醒是「善行」。保羅吩咐革哩底信徒務要與當時的社會有別，“免得神的道理被毀謗”（2:5）。這也是保羅覺得需要按逐個年紀的信徒作出特別的提醒：叫老年人能「端莊」；老年婦人能在舉止行動顯出「恭敬」；少年婦女能專心「料理家務」；而少年人能「謹守」(2:2, 3, 5, 6) ；而所有信主的人都要「留心作正經事業」(3:8) 。
當然，保羅絕非傳講靠行為稱義的道理，乃是堅持信徒要確實的活出與世界有別的生活，這才能叫世人信服我們所傳的福音真理。
2:7-15—Sound Doctrine (II)
(1) The way to teach sound doctrine (vv. 7-8)
a. What ways does Paul urge Titus to use in his teaching?
b. Teaching by example: Should examples be set consciously or subconsciously? Why?
c. In teaching by word (or speech):
- How can one show integrity?
- How can one show seriousness?
- What is meant by “soundness of speech that cannot be condemned”?
d. How important is it for today’s teachers of the Word to heed the above?
e. What might be the greatest temptation of teachers of the Word to deviate from the above?
(2) To slaves (vv. 9-10)
a. Since Christian slaves had found their freedom in Christ, should they not also seek freedom from their earthly master? Why or why not?
b. What kind of attitude does Paul demand from these slaves in vv. 9-10?
c. What is the reason given in v.10?
d. What are the reasons given by Paul in Colossians 3:22-24?
e. Does the same principle apply to us who are subordinates? Why or why not?
(3) To all people (vv. 11-14) — Paul reminds us that we live a life of double-focus:
a. One on earth: In summary, how should we live while on earth? (v. 12)
b. The other one in heaven: How should our blessed hope affect our lives here on earth?
c. What will happen if we only have the former and not the latter?
d. What if we only have the latter and not the former?
(4) Whether people will despise us (v. 15) is not under our control, so what does Paul mean when he urges Titus “do not let anyone despise you?”
(5) What should we do if we are despised for Christ’s sake?
(6) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
2:7-15— 純正道理（二）
(1) 在教導純正道理上（2:7-8）
a. 保羅吩咐提多要用什麼方法來教導？
b. 用榜樣：該是有意或是無意作榜樣？為什麼？
c. 在用言語教導時：
i. 如何顯出正直來？
ii. 什麼是端莊？什麼不是端莊？
iii. 「言語純正、無可指責」是什麼意思
1. 今天作教導的能行出保羅以上的吩咐有多重要？
2. 能使教導者偏離這些的主要試探是什麼？
(2) 對作為奴僕的（2:9-10）
a. 信了主的奴僕，既在基督裡得自由，該否要求也從地上的主人（特別是信主的）得自由？為什麼？
b. 保羅要求為奴的信徒，當有什麼態度？（2:9-10）
c. 保羅這樣教導的原因是什麼？（2:10）
d. 保羅在歌羅西書所給的原因更包括什麼？（西3:22-24）
e. 這裡所教導的原則是否適用於今日主僕的關係上？為什麼？
(3) 對眾人（2:11-14）—保羅指出今日我們在世上有雙重的焦點：
a. 今世：我們當怎樣過活？
b. 來生：我們對永生該有什麼態度？這態度該怎樣影響我們今日的生活？
c. 如果我們單著重今生，而對永生沒有盼望，結果會如何？
d. 如果我們單著重永生，而對今生不加理會，結果會如何？
(4) 別人是否輕看我們（2:15）恐怕不是我們能左右的；那麼為何保羅卻說「不可叫人輕看」我們？
(5) 如果人因基督的原因輕看我們，怎樣是好？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“In everything set them an example by doing what is good. In your teaching show integrity, seriousness and soundness of speech that cannot be condemned…” (Tit. 2:7-8)
I find that the greatest temptation to the teacher of the Word is pride, and pride raises its ugly head the highest when we compare ourselves to other teachers. Our ego is hurt when another Sunday School teacher has people flocking to their class, while we have only a few students. A preacher is greatly discouraged when he has tried his best to prepare and preach, and yet the people in the church tend to migrate to another pulpit that, according to them, is more lively and eloquent. It is in times like this that we are tempted to use gimmicks, inject jokes or mimic styles that are not part of our personality to seek popularity. This is, however, never the teaching of the Bible.
In urging Titus to teach sound doctrine, Paul points to the essence of a faithful teacher in that
(1) We first and foremost teach with our lives: “In everything set them an example by doing what is good”. It does not matter how flowery and eloquent our teaching is, in the long run, the hearers will see through our phoniness and our teaching will cease to have the power of the Holy Spirit to impact lives. Teaching, especially pastoral teaching is not a sprint but a marathon. Many a preacher falls because they cannot walk their talk.
(2) Then, we have to preach with “integrity, seriousness and soundness of speech”:
(a) Integrity: This is needed in that whatever we teach reflects our thorough study and understanding of the Word of God, and every example we quote or story we tell has to be true, and if God has inspired us to use somebody’s work, we honestly give credit to its source.
(b) Seriousness: In that we respect our position as teachers who handle the Holy Scripture and thus we teach with seriousness. I do think that especially when it comes to the preaching of the gospel, how seriously the hearers accept the gospel depends to a great extent on how seriously we present it.
(c) Soundness: Paul is using a medical metaphor to refer to healthy teaching that gives and supports life, and we know that only the Word of God gives and supports life. Therefore, sound or healthy teachings are teachings that develop not from human philosophy or wisdom. As Paul emphasizes to the Corinthians, he has resolved “to know nothing…except Jesus Christ and Him crucified” and as a result his message and preaching “were not with wise and persuasive words, but with a demonstration of the Spirit’s power, so that your faith might not rest on men’s wisdom, but on God’s power” (1 Cor. 2:2, 4-5)
If we heed the advice of Paul, we may not draw a huge crowd to our teaching, but we will not bring shame to the name of God and “no one will malign the Word of God” (2:5).
「你自己凡事要顯出善行的榜樣；在教訓上要正直、端莊，言語純全，無可指責……」(多2:7-8)
教導神話語的人，最大的試探往往是驕傲，特別是當我們與別的教導者作比較—當自己的主日學班越來越少人，同學們卻湧進別的教師的課堂裡；當用心努力的按真理傳講信息，會眾卻多有蜂擁到隔鄰的教會，去聽更動聽的講員。就在這些情況下，我們不禁想用各種的方法，包括加插笑話或改變作風等來賺取歡迎。但這並非是聖經的教訓。
保羅在提醒提多要將純正的道理教訓人時，就提出一個忠心的神僕應該：
(1) 首先在凡事上作榜樣：如果我們不以「身教」，作好榜樣，不論我們的傳講是怎樣動聽，聽眾遲早會看出我們的虛假；我們也一定漸漸失去聖靈的能力。我們要知道，教導，特別是在講台上的教導，是馬拉松的賽事，而非一百公呎的短跑。不少傳道者的失腳，是始於言行不能一致！
(2) 「在教訓上要正直、端莊，言語純全」：
「正直— Integrity」：正直的傳講與我們是否用功夫好好的研讀和明白神的話語有關；甚至在引用事例上，是否忠實、沒有誇張？在引用別人或先賢的話語上，是否忠實的交代；
「端莊— Seriousness」：意思是我們要尊重這教訓聖言的位份和責任，要嚴肅的傳講。嚴肅並不等如乏味；但我們是否嚴肅的來傳講福音信息，是與聽者是否嚴厲的接受福音有關；
「言語純全— Soundness」：保羅在此是採用了一個醫學的用詞，指出健康的教訓是能維持生命的；這當然是合宜的比喻，因為神的話語是生命的糧食。故此，支持生命的健康的教導，必然是基於神的話語，而非人的哲理和智慧。這正是保羅定意在哥林多人中， “不知道別的，只知道耶穌基督並他釘十字……說的話、講的道，不是用智慧委婉的言語，乃是用聖靈和大能的明證，叫你們的信不在乎人的智慧，只在乎神的大能。”（林前2:2, 4-5）
若然我們遵從著保羅的吩咐去行，我們或許不能吸引大批的聽眾，卻不會叫神的名字受辱，更不會叫「神的道理被毀謗」。
Having dealt with primarily the relationships among believers, Paul now turns to our responsibilities to the world:
(1) Crete was a Roman province in Paul’s time. Given its political situation, what kind of rulers and authorities did they have?
(2) Why should Paul command them to be subject to such rulers and authorities? (see reasons given in Rom. 13:1-5)
(3) Is it important that Christians should be known for being good citizens that contribute good to society? Why or why not?
(4) Paul goes on to urge us “to slander no one, to be peaceable and considerate and always to be gentle toward everyone".
a. Is that the reputation of Christians in the world today?
b. Is that the truth within (i.e. inside) the church?
(5) Who does Paul say we were before we were saved? (v. 3)
(6) Was it a picture of your former self?
(7) According to Paul’s reminder, what was the reason God saved us? (v. 5)
(8) In describing our salvation, Paul refers to:
a. The washing of rebirth:
- How are we born again? (Jn. 3:5)
- What does this washing refer to? (Eph. 5:26, Rom. 6:3ff)
b. The renewal by the Holy Spirit:
- How have we been renewed? (2 Cor. 5:17; Rom. 12:2)
- What part does the Holy Spirit play? (Rom. 8:9-16; Gal. 5:22-25)
c. The justification by God’s grace
- How are we justified before God? (Eph. 2:8-9; 1 Cor. 6:11)
d. Becoming heirs having the hope of eternal life:
- What are we heirs of? (Gal. 4:7; Rom. 8:17)
- What has being heirs to do with the hope of eternal life?
(9) How does our being saved reveal the kindness, love and mercy of God? (vv. 4-5)
(10) Why does Paul use the process of our being saved (including the reminder of who we once were) to urge us to devote ourselves to doing what is good? (v. 8) Has he motivated you to do good? Why or why not?
(11) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
保羅吩咐我們在信徒中怎樣生活後，現再針對我們對世界、社會的責任：
(1) 革哩底當時是羅馬的省份，加上革哩底人的文化 （見1:12），他們作官和掌權的會是怎樣的人？
(2) 保羅為何吩咐他們要順服這些不信的官長？（亦參閱保羅在羅13:1-5所給的理由）
(3) 基督徒被世人共認為是對社會各樣善事有貢獻的人，這是否重要？ （善事不單指慈善事，更指好行為）
(4) 保羅特別指出信徒當「不要毀謗、不要爭競、總要和平向眾人大顯溫柔 」：
a. 這是否今天基督徒的聲譽？
b. 這是否今天基督徒在教會中的真相？
(5) 保羅提醒我們未信前是怎樣的人？（3:3）
(6) 這是否我們以前的寫照？
(7) 保羅提醒我們，神拯救我們的原因是什麼？（3:5）
(8) 在形容我們的得救，保羅包括了：
a. 重生的洗：
i. 我們是怎樣重生的？（約3:5）
ii. 這「洗」是指什麼？（弗5:26，羅6:3ff）
b. 聖靈的更新：
i. 這更新包括什麼？ （林後5:17；羅12:2）
ii. 聖靈扮演什麼角色？（羅8:9-16；加5:22-25）
c. 蒙恩稱義：
i. 我們在神面前是怎樣得稱為義的？（弗2:8-9；林前6:11）
d. 得永生、成後嗣：
i. 我們成為什麼的後嗣？ （加4:7；羅8:17）
ii. 作後嗣與永生的盼望有何干？
(9) 我們這樣的得救如何顯出神的「恩慈」、 「慈愛」和 「憐憫」？（3:4-5）
(10) 保羅為何用我們的得救，加上未得救前的生命來勸勉我們行善？ （3:8）你是否因而被感動去作善的事？為什麼？
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Remind the people to be subject to the rulers and authorities, to be obedient, to be ready to do whatever is good.” (Tit. 3:1)
Paul’s instruction to subject ourselves to the rulers and authorities appears to counsel absolute obedience on the part of Christian to the civil power. This creates a host of questions that demand a lengthy theological treatise to address. However, allow me to simply draw our attention to three things:
- It is a common theme throughout the New Testament; apart from Titus 3:1, instruction is also found in 1 Timothy 2:1-2, 1 Peter 2:13-17 and Romans 13:1-7; the last passage emphasizes that “the authorities that exist have been established by God”.
- Paul was a strong proponent of submission to civil authorities and as we can see from the Book of Acts, he also walked his talk in that he suffered often under the hands of civil authorities. A case in point was his imprisonment in Philippi. He and Silas were “stripped and beaten…severely flogged” before being “thrown into prison”. He only invoked his Roman citizen’s rights when he was about to be released (Acts 16:22-23, 37).
- As William Barclay points out, “even centuries later, when persecution had begun to rage and Christians were regarded as outlaws, the Christian leaders were saying exactly the same thing (as Paul did)”, and in support of his claim, he quoted from church fathers like Tertullian, Athenagoras and Justin Martyr with the latter saying, “Everywhere, we more readily than all men, endeavor to pay to those appointed by you the taxes, both ordinary and extraordinary, as we have been taught by Jesus. We worship only God, but in other things we will gladly serve you, acknowledging you as kings and rulers of men, and praying that, with your kingly power, you may be found to possess also sound judgment.” (DSBS, Romans, 172)
「你要提醒眾人，叫他們順服作官的、掌權的，遵他的命，預備行各樣的善事。」(多3:1)
保羅吩咐我們順服掌權的，好像在吩咐我們在任何的情況下也要絕對的順服。當然，基督徒與世俗的掌權者和政制的關係是一個很大的題目，非三言兩語可以弄個清楚。不過容許我在此指出這關係的三方面：
(1) 保羅在這方面的吩咐是新約聖經一貫的教訓。除提多書這裡的吩咐外，提摩太前書2:1-2; 彼得前書 2:13-17 和羅馬書13:1-7都有提到；後者更指出：“凡掌權的都是神所命的” ；
(2) 保羅不單是極力提倡對世上掌權者的順服，他更是以身作則的行出這順服。在使徒行傳中我們屢次讀到他在掌權者手下受苦。就如那次在腓立比的時候，他與西拉一併被下獄，並且被「剝了衣服」，「打了許多棍」。他是在臨被釋放時，才說出自己羅馬籍的身份(徒16:22-23, 37) 。
(3) 解經家William Barclay就指出：“就是在（保羅）以後的世紀，當逼迫開始加劇，基督徒被視為非法者，基督教的領袖仍然堅持（保羅）這教導” 。作為支持這事實時，他引用Tertullian, Athenagoras和Justin Martyr的話語。後者說：“不論在何處，我們比所有人都更立刻的、熱衷的給你（指王帝）所指派的人納稅，不論是一般的或額外的，正如耶穌所教導的。我們只敬拜神，但在其他事上，我們樂意的事奉你，以你為地上的君王和統治者；我們並祈求你藉著君王的權柄，能有智慧的作出決定” (DSBS, Romans, 172) 。
vv. 9-11—Final words of exhortation
(1) At the end of this short letter, Paul returns to the theme of false teachings which he has already mentioned in 1:10-16:
a. What does he urge Titus to do with respect to such controversies and why? (v. 9)
b. Why does Paul call them divisive persons? (v. 10)
c. How then should Titus deal with such divisive persons? (v. 10)
d. What might be the proof that these people are warped and sinful? (v. 10)
vv. 12-15—Final Remarks
(2) What is Paul’s next assignment for Titus? What should Titus do in the meantime? (see Note below)
(3) Zena and Apollos were likely the bearers of this letter:
a. How should Titus help them?
b. How does this reflect the hospitality necessary at the time for Christians?
c. Judging from the words of Paul in v. 14, do you think the believers of Crete were good at hospitality?
d. What does “unproductive life” mean?
e. How may we emulate such hospitality today?
(4) In the final greeting, do you get a sense that not all in the churches of Crete loved Paul? Why might this be the case?
(5) Use some time to recap your notes of the past several days, and see what might be the main message to you. How may you apply it to your life?
Note:
We have no idea who Artemas was, except that since Tychicus was subsequently sent by Paul to Ephesus (2 Tim. 4:10), he would be the one who replaced Titus in Crete. Nicopolis (meaning city of victory) was founded by Augustus upon his victory over Mark Antony in 31 B.C. and is located about 200 miles northwest of Athens on the north side of the Adriatic Sea.
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
3:9-15— 最後的吩咐
(1) 在這簡短的書信結束前，保羅重申在1:10-16已提到的吩咐：
a. 對這些爭辯，我們當持什麼態度？（3:9）
b. 為何說這些人是「分門結黨」的？（3:10）
c. 提多該怎樣處理這樣的人？（3:10）
d. 這等人怎樣證明他們是背道、刻意犯罪的呢？
3:12-15—最後的結語
(2) 保羅給提多另一差事是什麼？在此之前，你認為提多該怎樣作？
(3) 西納和亞波羅相信是帶信者：
a. 提多該怎樣幫助他們？
b. 這吩咐怎樣顯出當時照顧遠行信徒的重要？
c. 「不結果子—“unproductive life”/NIV」是什麼意思？
d. 按保羅在3:13-14所言，革哩底人在幫助別人的事上是否妥善？
(4) 按3:15的問候，你覺得是否所有革哩底的信徒都愛保羅？為何會如此？
(5) 到這書信的結束，試用一點時間，重溫這三章的重點，看看神藉這書信給你的主要提醒是什麼？
(6) 你會怎樣應用在你的生命中?
註：我們不曉得亞提馬是誰，但推基古既及後被保羅差到以弗所去（提後4:10），他該是代替提多來帶領革哩底教會的。尼波哥立（勝利之城之意）是奧古士督在主前31年戰勝安東尼馬可後所設立的城市，位於雅典西北約二百哩的亞得里亞海北面。
“Our people must learn to devote themselves to doing what is good, in order that they may provide for daily necessities and not live unproductive lives.’” (Tit. 3:14)
The Apostle Paul is certainly a great theologian, but the greatness of this theology lies in the fact that it can stand up to lofty philosophies (Acts 17) and it can stoop down to the level of common folk who understand it and put it into practice. The Book of Titus, in my opinion, belongs to the latter. He speaks to the common Christian folks in Crete who, by culture, were not the most trustworthy people. As a result, Paul repeatedly urges them to do good, “so that no one will malign the word of God”, and so that “those who oppose you may be ashamed because they have nothing bad to say about us” (2:5, 8).
In his reflection on the Book of Titus, Chuck Swindoll concludes with these words, “We need to do what is good, excellent and profitable for the kingdom of God, for when we live that kind of life, we show that our belief is more than just theoretical theology—it is life-transforming faith” and in this respect, he shares the following story:
“I love the story of the British pastor who had spoken powerfully to a large Sunday morning congregation about honesty. He preached his heart out, and the audience had been touched deeply by his passion. The next morning he caught the trolley to return to his study at the urban church. The driver collected his fare-and gave him too much change in return. He walked back and sat down. As he fingered the shillings in his hand, he first thought, ‘My, how wonderfully God provides, and in such surprising ways!’ But the longer he sat, the hotter the coins became in his hand and the less he could live with himself. When he came to his stop he walked up to the front and gave the excess change back to the driver and said, ‘You accidentally gave me too much Change'. And the driver said, ‘Oh no, it wasn't an accident. You see, Reverend, I was in your congregation yesterday morning when you spoke on honesty, and I thought I’d put you to the test and see if you practice what you preach'.”
(The Living Insight Study Bible, 1320)
「並且我們的人要學習正經事業（或作：要學習行善），預備所需用的，免得不結果子。」(多3:14)
保羅確是卓越的神學家，但他神學的超卓乃在乎他不但能與卓越的哲士對話（徒17），更能使平凡之輩聽得明白，叫人能落實的行出來。提多書就是這樣。面對這些在傳統文化上是極不可靠、不受尊重的革哩底人，保羅這書信的中心，是非常簡單易明，就是吩咐他們要行善，“免得神的道理被毀謗” ，也“叫那反對的人，既無處可說我們的不是，便自覺羞愧” (2:5, 8) 。
Chuck Swindoll在思想提多書的信息時，在結束時是這樣說：“我們需要為神國度的原故行善、凡事求精和作有益的事。我們這樣的生活，表明我們的信仰不單是神學理論而已，更是改變生命的信仰” 。在末了，他就舉出一例：“我喜愛這英國牧者的故事：他剛有力的對會眾傳講一篇有關誠實的信息。他是盡心的傳講，會眾也深受感動。翌日，他如常的坐公車到市中心的教會辦公。那司機在賣車票時，給他過多的找換。當他坐下拿著這些錢，有點慶幸的感覺—神真是好！但他越坐就越感不安；終於在下車時，把多找的錢還給司機，說‘你不小心給我找多了錢’ 。誰知司機回答說：‘我不是不小心。牧師，你昨天教導我們要試實；我是刻意的試試你，是否言行一致呢！’” (The Living Insight Study Bible, 1320)