The MacArthur Study Bible, NKJV

by John MacArthur

  1:7 bishop. This is not a hierarchial title, but a word meaning “overseer.” Cf. Acts 20:28; Heb. 13:17; 1 Pet. 5:2. steward. The term refers to one who manages someone else’s properties for the well-being of those his master cares for. In this context, one who manages spiritual truths, lives on God’s behalf, and is wholly accountable to Him. The church is God’s (Acts 20:28; 1 Tim. 3:15; 1 Pet. 5:2–4) and elders or bishops are accountable to Him for the way they lead it (Heb. 13:17). wine. Applies to drinking any alcoholic beverage in any way that dulls the mind or subdues inhibitions (cf. Prov. 23:29–35; 31:4–7). By application, it also indicts any other substance, e.g., drugs, which would cloud the mind. greedy. Even in the early church, some men became pastors in order to gain wealth (see v. 11; 1 Pet. 5:2; cf. 2 Pet. 2:1–3).

  1:8 hospitable. The word actually means “a lover of strangers.” sober-minded. Serious, with the right priorities, sensible.

  1:9 faithful word. Sound biblical doctrine not only should be taught but also adhered to with deep conviction. Cf. 1 Tim. 4:6; 5:17; 2 Tim. 2:15; 3:16, 17; 4:2–4. exhort and convict. The faithful teaching and defending of Scripture which encourages godliness and confronts sin and error (those who contradict). See notes on vv. 10–16; 3:10, 11; Acts 20:29, 30.

  1:10–16 The false teachers in the Cretan churches were much like those with whom Timothy had to deal in Ephesus (see 1 Tim. 1:3–7; cf. Rom. 16:17, 18; 2 Pet. 2:1–3).

  1:10 insubordinate. Because those men were so numerous, Titus’ job was especially difficult, which made the appointment of additional godly elders (v. 5) all the more crucial. Some of the false teachers may have opposed even Paul’s apostolic authority during his brief ministry on Crete. deceivers. Cf. Jer. 14:14; 23:2, 21, 32. the circumcision. Cf. Acts 10:45; 11:2. These were Jews who taught that salvation required the physical cutting of circumcision (see notes on Gen. 17:9–14) and adherence to Mosaic ceremonies. See notes on Acts 15:1–12; Gal. 3:1–12; Eph. 2:11, 12; Col. 2:11, 12.

  1:11 whole households. Cf. 2 Tim. 3:6. dishonest gain. False teachers are always in it for the money (1 Tim. 6:5; 1 Pet. 5:2).

  1:12 a prophet. Epimenides, the highly esteemed sixth century B.C. Greek poet and native of Crete, had characterized his own people as the dregs of Greek culture. Elsewhere, Paul also quoted pagan sayings (cf. Acts 17:28; 1 Cor. 15:33). This quote is directed at the false teachers’ character.

  1:13 sound in the faith. True and pure doctrine was to be required of all who spoke to the church. Any who fell short of that were to be rebuked.

  1:14 fables and commandments of men. Paul reemphasized (see v. 10, “those of the circumcision”) that most of the false teachers were Jewish. They taught the same kind of externalism and unscriptural laws and traditions that both Isaiah and Jesus railed against (Is. 29:13; Matt. 15:1–9; Mark 7:5–13).

  1:15, 16 False teachers are corrupt on the inside (“mind and conscience”) and the outside (“works” and “disobedient”). Cf. Matt. 7:15, 16.

  1:15 defiled. The outwardly despicable things that those men practiced (vv. 10–12) were simply reflections of their inner corruption. See Matt. 15:15–20. mind and conscience. If the mind is defiled, it cannot accurately inform the conscience, so conscience cannot warn the person. When conscience is accurately and fully infused with God’s truth, it functions as the warning system God designed. See notes on 2 Cor. 1:12; 4:2; 1 Tim. 1:19, 20.

  1:16 profess…deny. Some of the false teachers in the church were not believers at all. Eventually, even the seemingly noble “works” of unbelievers will betray them. disqualified. They can do nothing that pleases God. See note on 1 Cor. 9:27; cf. 2 Tim. 3:8.

  Titus 2

  2:1–10 Sound doctrine for older men (v. 2), older women (v. 3), younger women (vv. 4, 5), young men (vv. 6–8), and bond servants (vv. 9, 10) reflects the duty of everyone in the church.

  2:1 sound. Meaning healthy—Paul uses this word 9 times in the pastoral epistles (5 times in Titus), always in the sense that the truth produces spiritual well-being. The “things” Paul mentions in vv. 2–10 pertain to truths, attitudes, and actions that correspond to and are based on biblical truth. In order not only to please God, but also to have an effective witness to unbelievers, God’s people must know the truth that leads to spiritual health.

  2:2 older men. Paul used this term for himself (Philem. 9) when he was over 60. It refers to those of advanced age, using a different term from the one translated “elder” in 1:5. reverent. This requirement is not limited to reverence for God, which is assumed, but also refers to being honorable and dignified. They are to be sensible and spiritually healthy.

  2:3 older women. Those who no longer had child-rearing responsibilities, typically around age 60 (cf. 1 Tim. 5:3–10). reverent. See note on v. 2. Cf. 1 Tim. 2:9–11, 15. not slanderers. A term used 34 times in the NT to describe Satan, the arch-slanderer. good things. Those that please God (cf. 1:16), particularly the lessons in vv. 4, 5.

  2:4 admonish the young women. Their own examples of godliness (v. 3) give older women the right and the credibility to instruct younger women in the church. The obvious implication is that older women must exemplify the virtues (vv. 4, 5) that they “admonish.” love their husbands. Like the other virtues mentioned here, this one is unconditional. It is based on God’s will, not on a husband’s worthiness. The Gr. word phileo¯ emphasizes affection. See notes on Eph. 5:22, 23.

  2:5 discreet. I.e., pure. Cf. 1 Tim. 2:9–11, 15; 1 Pet. 3:3–6. homemakers. Cf. 1 Tim. 5:14. Keeping a godly home with excellence for one’s husband and children is the Christian woman’s non-negotiable responsibility. obedient. The ideas of radical feminism were an integral part of ancient Babylonian and Assyrian mythology as well as of Greek gnosticism, which flourished throughout the Roman Empire during NT times and posed a constant danger to the early church. Modern feminism is neither new nor progressive; it is age-old and regressive. See notes on Eph. 5:22. not be blasphemed. This is the purpose of godly conduct—to eliminate any reproach on Scripture. For a person to be convinced God can save from sin, one needs to see someone who lives a holy life. When Christians claim to believe God’s Word but do not obey it, the Word is dishonored. Many have mocked God and His truth because of the sinful behavior of those who claim to be Christians. Cf. Matt. 5:16; 1 Pet. 2:9.

  2:6 young men. Males, 12 and older.

  2:6, 7 sober-minded. Sensible (see v. 2).

  2:7 in all things. This rightly goes at the end of v. 6, qualifying young men and emphasizing the comprehensiveness of this admonition. pattern. Titus had a special obligation to exemplify the moral and spiritual qualities about which he was to admonish others. Cf. 1 Cor. 4:16; 11:1; Phil. 3:17; 2 Thess. 3:8, 9; 1 Tim. 4:12; Heb. 13:7. in doctrine. All 3 terms—“integrity,” “reverence,” and “incorruptibility”—qualify the appropriate commitment to doctrine.

  2:8 sound speech. Daily conversation. Cf. Eph. 4:31; Col. 3:16, 17; 4:6. cannot be condemned. Beyond reproach. nothing evil to say. Again, as in v. 5, the purpose of godly living is to silence the opponents of Christianity and the gospel (see notes on 1 Pet. 2:11, 12), and make the power of Christ believable.

  2:9 bondservants. The term applies generally to all employees, but direct reference is to slaves—men, women, and children who, in the Roman Empire and in much of the ancient world, were owned by their masters. They had few, if any, civil rights and often were accorded little more dignity or care than domestic animals. The NT nowhere condones or condemns the practice of slavery, but it everywhere teaches that freedom from the bondage of sin is infinitely more important than freedom from any human bondage a person may have to endure (see Rom. 6:22). obedient…well pleasing. Paul clearly teaches that, even in the most servile of circumstances, believers are “to be obedient” and seek to please those for whom they work, whether their “masters” are believers or unbelievers, fair or unfair, kind or cruel. How much more obligated are believers to respect and obey employers for whom they work voluntarily! As with wives’ obedience to their husband
s (v. 5), the only exception would involve a believer’s being required to disobey God’s Word. Cf. Eph. 6:5–9; Col. 3:22—4:1; 1 Tim. 6:1, 2.

  2:10 not pilfering. A term used to refer to embezzlement. all good fidelity. Loyalty. adorn the doctrine. Again (cf. v. 5), Paul stresses that the supreme purpose of a virtuous life is to make attractive the teaching that God saves sinners.

  2:11–13 This is the heart of the letter, emphasizing that God’s sovereign purpose in calling out elders (1:5) and in commanding His people to live righteously (vv. 1–10) is to provide the witness that brings God’s plan and purpose of salvation to fulfillment. Paul condensed the saving plan of God into 3 realities: 1) salvation from the penalty (v. 11); 2) the power (v. 12); and 3) the presence (v. 13) of sin.

  2:11 grace of God. Not simply the divine attribute of grace, but Jesus Christ Himself, grace incarnate, God’s supremely gracious gift to fallen mankind. Cf. John 1:14. all men. This does not teach universal salvation. “Mankind” is translated as “man” in 3:4, to refer to humanity in general, as a category, not to every individual. See notes on 2 Cor. 5:19; 2 Pet. 3:9. Jesus Christ made a sufficient sacrifice to cover every sin of every one who believes (John 3:16–18; 1 Tim. 2:5, 6; 4:10; 1 John 2:2). Paul makes clear in the opening words of this letter to Titus that salvation becomes effective only through “the faith of God’s elect” (1:1). See note on 3:2. Out of all humanity, only those who believe will be saved (John 1:12; 3:16; 5:24, 38, 40; 6:40; 10:9; Rom. 10:9–17).

  2:12 denying…live. Salvation is transforming (2 Cor. 5:17; Eph. 2:8–10), and transformation (new birth) produces a new life in which the power of sin has been broken (see notes on Rom. 6:4–14; Phil. 3:8, 9; Col. 3:9, 10).

  2:13 blessed hope. A general reference to the second coming of Jesus Christ, including the resurrection (cf. Rom. 8:22, 23; 1 Cor. 15:51–58; Phil. 3:20, 21; 1 Thess. 4:13–18; 1 John 3:2, 3) and the reign of the saints with Christ in glory (2 Tim. 2:10). glorious appearing. Cf. 2 Tim. 1:10. Lit. “the appearing of the glory.” This will be our salvation from the presence of sin. God and Savior. A clear reference to the deity of Jesus. Cf. 2 Pet. 1:1.

  2:14 redeem…purify. Another expression (cf. v. 12) summarizes the dual effect of salvation (regeneration and sanctification). To “redeem” is to release someone held captive, on the payment of a ransom. The price was Christ’s blood paid to satisfy God’s justice. See notes on Acts 20:28; Gal. 1:4; 2:20; 1 Pet. 1:18; cf. Mark 10:45. special people. People who are special by virtue of God’s decree and confirmed by the grace of salvation which they have embraced (see notes on 1:1–4). Cf. 1 Cor. 6:19, 20; 1 Pet. 2:9. zealous. Cf. 3:8. Good works are the product, not the means, of salvation. Cf. Eph. 2:10.

  2:15 Speak…exhort…rebuke. These 3 verbs identify the need for proclamation, application, and correction by the Word. authority. “Authority” to command people in the spiritual realm comes only from God’s Word. Cf. Matt. 7:28, 29. Let no one despise you. See 3:9–11. Rebellion against the truth has to be dealt with. Cf. Matt. 18:15–20; 1 Cor. 5:9–13; 2 Thess. 3:14, 15.

  Titus 3

  3:1–11 In his closing remarks, Paul admonished Titus to remind believers under his care of their attitudes toward: 1) the unsaved rulers (v. 1) and people in general (v. 2); 2) their previous state as unbelievers lost in sin (v. 3); 3) of their gracious salvation through Jesus Christ (vv. 4–7); 4) of their righteous testimony to the unsaved world (v. 8); 5) and of their responsibility to oppose false teachers and factious members within the church (vv. 9–11). All of these matters are essential to effective evangelism.

  3:1 subject. Submission to the authority of Scripture demands submission to human authorities as part of a Christian’s testimony (see notes on Rom. 13:1–7; 1 Pet. 2:12–17).

  3:2 all men. Christians are to exemplify these godly virtues in their dealings with everyone. The admonition applies especially to dealings with unbelievers. The use of this phrase here to refer to mankind in general (particularly those who cross our paths), rather than every person who lives, supports the fact that it has the same meaning in 2:11.

  3:3 ourselves. It is not that every believer has committed every sin listed here, but rather that before salvation every life is characterized by such sins. That sobering truth should make believers humble in dealing with the unsaved, even those who are grossly immoral and ungodly. If it weren’t for God’s grace to His own, they would all be wicked. See note on 1 Pet. 3:15; cf. 2 Tim. 2:25. For other lists of sins, see Rom. 1:18–32; 1 Cor. 6:9, 10; Gal. 5:19–21; Eph. 4:17–19.

  3:4 kindness…appeared. As in 2:11, Paul is speaking of Jesus Christ, who was kindness and love incarnate, appearing in human form. Cf. Eph. 2:4–6.

  3:5 not by works. Salvation has never been by works (see Eph. 2:8, 9; cf. Rom. 3:19–28). according to His mercy. Cf. Eph. 2:4; 1 Tim. 1:13; 1 Pet. 1:3; 2:10. washing of regeneration. See notes on Ezek. 36:25–31; Eph. 5:26, 27; James 1:18; 1 Pet. 1:23. Salvation brings divine cleansing from sin and the gift of a new, Spirit-generated, Spirit-empowered, and Spirit-protected life as God’s own children and heirs (v. 7). This is the new birth (cf. John 3:5; 1 John 2:29; 3:9; 4:7; 5:1). renewing of the Holy Spirit. Cf. Rom. 8:2. He is the agent of the “working of regeneration.”

  3:6 abundantly. When believers are saved, Christ’s Spirit blesses them beyond measure (cf. Acts 2:38, 39; 1 Cor. 12:7, 11, 13; Eph. 3:20; 5:18).

  3:7 justified. The central truth of salvation is justification by faith alone. When a sinner repents and places his faith in Jesus Christ, God declares him just, imputes the righteousness of Christ to him, and gives him eternal life by virtue of the substitutionary death of Christ as the penalty for that sinner’s iniquity. See notes on Rom. 3:21—5:21; Gal. 3:6–22; Phil. 3:8, 9. heirs. As adopted children of God through faith in Jesus Christ, believers become “heirs of God and joint heirs with Christ” (Rom. 8:17; cf. 1 Pet. 1:3, 4).

  3:8 faithful saying. A common expression in the early church, used 5 times in the pastoral epistles (cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11). profitable to men. That is, for the sake of evangelism. Again “men” (cf. v. 2; 2:11) is general, referring to those who respond by the holy witness to the gospel.

  3:9 foolish disputes. Paul again warns against becoming embroiled in senseless discussions with the many false teachers on Crete (see 1:10, 14–16), especially the Judaizers who contended that a Christian must be obedient to “the (Mosaic) law,” a view that assaulted the doctrine of justification by grace through faith alone and, contrary to holy living, which was good and profitable, was “unprofitable and useless.” Proclaiming the truth, not arguing error, is the biblical way to evangelize.

  3:10 Reject. Anyone in the church who is unsubmissive, self-willed, and divisive should be expelled. Two warnings are to be given, following the basic pattern for church discipline set forth by Christ (see notes on Matt. 18:15–17; cf. Rom. 16:17, 18; 2 Thess. 3:14, 15).

  3:11 self-condemned. By his own ungodly behavior, a factious believer brings judgment on himself.

  3:12–14 Paul gives Titus special instructions.

  3:12 Artemas. Nothing is known of this man beyond Paul’s obvious confidence in him. Tychicus. This “beloved brother [and] faithful minister”(Col. 4:7) accompanied Paul from Corinth to Asia Minor (Acts 20:4), carried the apostle’s letter to the Colossian church (Col. 4:7), and possibly his letter to Ephesus (see Eph. 6:21). Nicopolis. The name means “city of victory,” and this was but one of perhaps 9 different cities so named because of decisive military battles that were won in or near them. This particular Nicopolis was probably in southern Greece, on the W coast of Achaia, which was a good place “to spend the winter.”

  3:13 Zenas. Nothing is known of this believer whose expertise was either in biblical law or Roman law. Apollos. Originally from Alexandria, he was an outstanding teacher of Scripture who was converted to Christ after being acquainted only with the teaching of John the Baptist (Acts 18:24–28). Some of his followers apparently formed a faction in the church at Corinth (1 Cor. 1:11, 1
2; 3:4).

  3:14 good works. Again the emphasis is on good works as the platform for witnessing effectively (cf. v. 8; 1:13–16; 2:5, 8, 10, 12, 14).

  3:15 All who are with me. Cf. 1 Cor. 16:20; 2 Cor. 13:12; Phil. 4:22; cf. also Rom. 16:21–23; Col. 4:10–14, where those with Paul are mentioned by name.

  Titus 1

  1:1 a 2 Tim. 2:25

  1:1 b (1 Tim. 3:16)

  1:2 c Num. 23:19

  1:4 d 2 Cor. 2:13; 8:23; Gal. 2:3; 2 Tim. 4:10

  1:4 1 NU Christ Jesus

  1:5 e 1 Cor. 11:34

  1:6 f 1 Tim. 3:2–4; Titus 1:6–8

  1:6 2 debauchery, lit. incorrigibility

  1:7 g Lev. 10:9

  1:7 3 Lit. overseer

  1:10 h James 1:26

  1:11 i 1 Tim. 6:5

  1:12 j Acts 17:28

  1:13 k 2 Cor. 13:10; 2 Tim. 4:2

  1:14 l Is. 29:13

  1:15 m Luke 11:41; Rom. 14:14, 20; 1 Cor. 6:12

  1:16 n Matt. 7:20–23; 25:12; 1 John 2:4

  1:16 o (2 Tim. 3:5, 7)

  1:16 p Rom. 1:28

  1:16 4 detestable

  Titus 2

  2:5 a 1 Tim. 5:14

  2:5 b 1 Cor. 14:34; 1 Tim. 2:11

  2:5 c Rom. 2:24

  2:7 d Phil. 3:17; 1 Tim. 4:12