2 Timothy and Titus. Aída Besançon Spencer
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clarify that Jesus Christ is indeed “God.” Later in the letter, as a “slave of God,” he will also give directions to slaves of human masters (2:9–10).
The content of faith and its demonstration in one’s lifestyle are important themes for this letter. Titus is a genuine child according to the faith held in common (1:4). A “healthy or sound” faith is important to have in contrast to those who have an unhealthy or unsound faith (1:14). Slaves need to demonstrate their “good” faith in their actions (2:10) and love is done in the sphere of faith (3:15).
Truth (1:1, 2) (or its opposite) is not a frequent word-family in Titus but it is important since it sets an overarching theme. God does not lie (1:2). Therefore, God’s message is truth (1:1). Paul’s testimony is also true (1:13). Heterodoxy leads people away from the truth (1:14).9
Eusebeia (godliness; 1:1) literally refers to “good reverence or worship.” It is an important word-family in the Pastoral Letters,10 where “godly living” is an important topic. Orthodoxy affects orthopraxy. One way to live is in a “godly manner” (2:12).
The object of hope is eternal life, both in 1:2 and 3:7. Thus, eternal life is something to which we aspire. That is why the “now age” (2:12) affects the eternal age. In 2:13, hope more specifically refers to the reappearance of Jesus Christ. Eternal life is a term frequently used in the Gospels.11 Aiōn may be connected to aēmi (“to breathe, blow, as to denote properly that which causes life, vital force”).12 Thus, “eternal life” may be considered to be “a life that is alive.” Understanding that “life” is a central aspect of “eternal” helps us understand the “now,” but “not yet” aspect of “eternal life” (1:2). In Titus and for Paul and for the lawyer and ruler who asked Jesus, “What must I do to inherit eternal life?” (Luke 10:25; 18:18), eternal life is something to obtain and to which one aspires (e.g., 1 Tim 6:12). Jesus and his disciple John bring out that it is also something one now has. Eternal life, according to Jesus’ prayer, is to know the only true God and Jesus Christ whom he sent (John 17:3). The goal or end is eternal life, but also it is a free gift from God in Christ Jesus. In effect, when one decides to keep or lose one’s life, one begins a trajectory in either the direction of eternal life or eternal punishment.13
In this introduction, we find clear examples of the archetypal uses of chronos and kairos. Chronos has to do with duration: God’s eternal time (1:2). In contrast, kairos has to do with changeableness: human specific time (1:3).
Sōtēr is a frequent and an interesting word in Titus.14 Whenever God is referred to as our Savior, a second reference soon follows to Christ Jesus as “our Savior” (1:3–4; 2:10–13; 3:4–6). Thus, Paul emphasizes by juxtaposition that both persons of the Trinity are “our Savior.” Moreover, in one passage Jesus Christ is even called “God” (2:13). The “Savior” commands, gives grace and peace (1:3–4), teaches (2:10), has glory (2:13), is kind, loving, and pours out salvation (3:4, 6). “Savior” is also an important political word during this era. Caesar was acclaimed as “savior” of the people. From AD 66–68 Nero was officially described as “lord and saviour of the world.”15 Although the emperor could command and have temporal glory,16 in contrast to the eternal God, Nero certainly did not exhibit grace, peace, kindness, love, and salvation.
Titus, like Timothy, is described as a genuine child (1:4; 1 Tim 1:2). Possibly Jews at Crete might “criticize” Titus (2:15) because he was an uncircumcised Greek (Gal 2:3). Unlike Timothy, whose mother was Jewish but father was Gentile, Titus was not compelled by the leaders in Jerusalem to be circumcised (Acts 16:1–3). Thus, Paul uses genuine or “legitimate” as a word play. As a Gentile, Titus’ faith, held in common with Jews, made him a “legitimate or genuine” child. Titus also demonstrated a “genuine” faith. Titus first appears from Antioch in Syria accompanying Paul with a relief visit to Jerusalem.17 Titus is gifted in organization. He helped arrange the relief collection for the poor in Judea (2 Cor 2:13; 7:7; 8:17). As Paul’s coworker and partner, he is “urged,” but not “sent,” to go to Corinth as Paul’s representative (2 Cor 8:6, 17, 23; 12:18). At Corinth he functions as a peacemaker, also representing the Corinthians to Paul (2 Cor 7:7, 15). At Crete, Titus will again use his organizational and peacemaking gifts with the church to put in order what remained to be done (e.g., Titus 1:5).
Set Straight (1:5–16)
Paul connects the first section (1:5–16) to the introduction (Because of this, I left you in Crete, 1:5a). Because Paul was entrusted with the message revealed in God’s own time—commanded by God (1:3), a message so important it was promised by God even before the start of time, a message which gives eternal life, by a God who does not lie (1:2)—therefore, identifying godly elders to promote these truths is crucial.
Paul Left Titus in Crete (1:5–9)
When did Crete (1:5) receive Christian influence? Titus and Paul traveled together in Syria, Asia Minor, Macedonia, and Achaia, according to Acts, Galatians, and 2 Corinthians. This letter is the only reference to both of them having been in Crete. The New Testament has two references to Crete outside of the Letter to Titus. One reference is to Pentecost (May-June) when devout Jews from Crete were present in Jerusalem, hearing Jesus’ disciples proclaim God’s wonder in the Cretan language (Acts 2:1–11). The Cretans spoke a dialect of Greek.18 The second reference is in Acts 27. As Paul, Aristarchus, and Luke set sail to Rome, they travel by Crete’s Cape Salmone, arriving at Fair Havens near Lasea (Acts 27:7–8). Because sailing was now dangerous (until Pentecost), the owner of the ship preferred to sail to Phoenix in Crete to winter there (Acts 27:12). Instead, the storm winds drove the ship as far as Malta (Acts 28:1), near Sicily.
Jews had been living in Crete for many years. In the second century BC, Roman Consul Lucius sent King Ptolemy a letter expressing that Jews were allies of the Romans. A copy of the letter was sent to Jews in Gortyn, Crete (not too far from Fair Havens) (1 Macc 15:15–23).19 Cretans may have been mentioned in the Old Testament as early as Genesis 10:14, descendants of Ham, Noah’s son (“Caphtorites, from whom the Philistines were descended”; also 1 Chr 1:12). Even though the Philistines were enemies of the Jews (1 Sam 30:14), Kerethites were part of David’s loyal guards.20 The Philistines are described as the “remnant of the isle of Caphtor” (Jer 47:4). Caphtor is a Hebrew name for Crete. Caphtorites and Kerethites were names used for descendants from Crete.
Thus, we cannot be sure when the Christian community began in Crete, but, most likely some Jews returned to it from Jerusalem after Pentecost to live as disciples of the Messiah Jesus. However, the church needed better organization, doctrine, and moral standards.
Paul regularly works with a team of coworkers, picking them up as he comes to their city, and leaving them behind to handle specific problems.21 Paul now describes the twofold purpose of Titus’ ministry: (1) that you yourself might set straight further the things remaining; (2) and you might set up in each city elders, as I myself directed to you (1:5). Epidiorthoō (set straight), like orthotomeō (“to cut straight”; 2 Tim 2:15) is built on the root orthos (“straight”). Even as the physically crippled man Paul healed at Lystra was able to stand straight (Acts 14:10), those spiritually “crippled” need to “stand” straight (Heb 12:12–13). Diorthōsis (“making straight”)