Questions

Scriptural Reflection
Titus 1:1–4

Titus

Titus together with 1 & 2 Timothy have been called the “Pastoral Epistles” since the 18^th 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?

Scriptural Reflection
Titus 1:5–9

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:

1. Why didn’t Paul simply repeat the same list in 1 Timothy? How different was the situation there? (1 Tim. 3:14-15)
2. 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)

1. Why is faithfulness to one’s wife so important to spiritual leadership?
2. 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:

1. Not overbearing (i.e. self-willed): What might be another word for “self-willed” and how destructive would it be as a spiritual leader?
2. Not quick-tempered: What is the opposite of being “quick-tempered”? How destructive would it be as a spiritual leader?
3. Not given to drunkenness: What might be the cause(s) for drunkenness and why should it disqualify one from spiritual leadership?
4. Not violent (literally, not a striker): What might be the cause(s) for acting violently? How does violence disqualify one from spiritual leadership?
5. 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)

1. Hospitable: How important was hospitality in Paul’s time? How might this quality be exhibited in God’s household today?
2. Love what is good: What does it really mean?
3. Self-controlled (or simply put, being sensible): How important is it for spiritual leaders to exercise “common sense”?
4. 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?
5. Holy: Refer to 2 Timothy 2:20-21 and see the relationship between being holy and being used by God.
6. 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?

1. Even though it is a gift, what does Paul emphasize?
2. 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?

Scriptural Reflection
Titus 1:10–16

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)

Scriptural Reflection
Titus 2:1–6

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:

1. Temperate (more like self-controlled): Should this not be the peril of youth? Why would it be something peculiar to older men?
2. Worthy of respect: Do you think most older men understand that “respect is earned not demanded”?
3. Self-controlled (or sensible): Are most older men sensible or stubborn? Why?
4. 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:

1. by teaching in a formal setting?
2. by modelling in life?
3. or in mentoring? Why?

d. The instruction is to train them to:

1. 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?

2. Love their children. Should this not be a given? Why or why not?
3. Be self-controlled (or sensible). When do younger women find it hard to control their emotion? How should they deal with it?
4. Be pure (or holy). What should young women do to maintain their purity?
5. Be busy at home (literally, home-makers). Do you think it is only a reflection of “first-century culture”? Why or why not?
6. Be kind (or good).  Why should this be a particular exhortation to younger women?
7. 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?

Scriptural Reflection
Titus 2:7–15

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):

1. How can one show integrity?
2. How can one show seriousness?
3. 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?

Scriptural Reflection
Titus 3:1–8

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:

1. How are we born again? (Jn. 3:5)
2. What does this washing refer to? (Eph. 5:26, Rom. 6:3ff)

b. The renewal by the Holy Spirit:

1. How have we been renewed? (2 Cor. 5:17; Rom. 12:2)
2. What part does the Holy Spirit play? (Rom. 8:9-16; Gal. 5:22-25)

c. The justification by God’s grace

1. How are we justified before God? (Eph. 2:8-9; 1 Cor. 6:11)

d. Becoming heirs having the hope of eternal life:

1. What are we heirs of? (Gal. 4:7; Rom. 8:17)
2. 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?

Scriptural Reflection
Titus 3:9–15

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.