Q: In Tt 1:2, Tt 3:7, and 1 Tim 6:16, do Christians have eternal life now, or is it only the hope of eternal life?
A: Both. We have the certain promise and continuous existence from now to eternity. However, we have to go through a few things, like death and bema-seat judgment, before we receive our eternal, glorified bodies. See also the answer for 1 Timothy 6:16. See the discussion on 1 Corinthians 3:12-15 for more info on the bema-seat judgment.
Q: In Tt 1:2 (NIV), should this say God who "does not lie" or "cannot lie" like KJV, NASB, and NKJV?
A: Green's literal transliteration says "non lying God". While the Greek word in this particular verse could be taken either way, the intent of Titus 1:2 says that we can trust that God does not default on His word as The Bible Knowledge Commentary : New Testament p.762 says. Hebrews 6:18 also flatly says it is impossible for God to lie.
Q: Why do Tt 1:6-8 and 1 Tim 3:2-7 differ slightly in their qualifications for elder?
A: Paul was giving two complementary descriptions of a qualified elder, but Paul did not give a definition of a qualified elder. Paul was not laying down an exhaustive list of rules, for in different times and cultures there might be other things to consider. Rather, Christian leaders are to use their godly judgment in choosing elders, and the qualifications in Titus 1:6-8 and 1 Timothy 3:2-7 together are a minimum list, not an exhaustive list.
Q: In Tt 1:7,11 and 1 Pet 5:2 (KJV), what is "filthy lucre"?
A: This King James Version expression means "dishonest gain".
Q: In Tt 1:9 (KJV), what is a gainsayer?
A: This King James Version expression refers to "naysayers" who oppose the Gospel.
Q: In Tt 1:10 (KJV), who are "they of the circumcision"?
A: These are not just the Jews who trusted in their Jewish tradition and circumcision instead of Christ. This also refers to people called Judaizers, who were false Christians and even genuine Christians. Judaizers were deceived in trusting in Jewish tradition and God’s Law apart from Christ. Even today, there are many who trust in various rituals and rival traditions, which though not necessarily evil in themselves, have become an evil for people who trust in their tradition and ritual more than Christ.
Q: In Tt 1:11, what are Calvinist and non-Calvinist understandings of this verse and the offer of the Gospel to all?
A: Some Calvinists say the Gospel is not offered to all. Hyper-Calvinist A.W. Pink says, "Concerning the character and contents of the Gospel the utmost confusion prevails today. The Gospel is not an "offer" to be bandied around by evangelistic peddlers. The Gospel is no mere invitation, but a proclamation,... No man is asked to believe that Christ died for him in particular. ... The Gospel, in brief, is this: Christ died for sinners, you are a sinner, believe in Christ, and you shall be saved." (p.209 italics in the original). Note the subtlety here: Since Christ died for sinners, and you are a sinner, a sinner could easily think Christ died for them. However, Pink really thinks that Christ died for some sinners, of which you may or not be one of those. To round out Pink’s view, Pink believed in preaching the Gospel (p.210), and that we should be active and not fatalistic in preaching, and doing Christian work.
Non-Calvinists and other Calvinists believe the Gospel is offered to all. The following is from a booklet by a Calvinist.
In the booklet Sinners, Jesus Will Receive, the forward by James Boyce says "According to the way hyper-Calvinists think about such things today, Jesus must have made a mistake when he explained so much of the gospel to Nicodemus, as recorded in John 3. ... Nicodemus was not born again. So according to the way these persons think, Jesus should have stopped the discussion right there. ‘Come back later when you are born again,’ he should have said.... Jesus knew precisely what he was doing. ... Pastor Bill Payne of Canada knows this and wishes all other Calvinists knew it too, which is why he has written this small booklet. Particularly, it grieves him that so many use good theology to undercut the responsibility we have as Christians to do the equally good work of inviting sinners to come to Jesus Christ."
William Payne, in his booklet, Sinners, Jesus will Receive, on p.23 he says, "The problem of holding the balance between the Reformed faith, the doctrine of limited atonement being a part of that, and the universal offer was also seen in England. This may be seen in the history of Andrew Fuller, one of the great names forever identified with William Carey in the work of missions. Fuller, who was born in 1754, had been brought up under a ministry influenced by the type of preaching which did not believe in the universal offer. It was, as one expressed it "preaching of the Gill types." Fuller was called to the pastorate at the age of 21, and early in his ministry he received help from the writings of Bunyan and Gill. However he soon realized that there was a great difference between the two men. Whilst they both adhered firmly to Calvinistic theology, limited atonement included, Bunyan obviously felt no hesitancy in inviting all sinners everywhere to come to Christ, whereas Gill would never do such a thing. After much prayer and study Fuller came to the conclusion that Bunyan was scriptural in this, and that Gill was not. Fuller’s convictions eventually led to his writing the famous book called The Gospel Worthy of All Acceptation, and it was a direct result of this book that Carey went with the gospel to India.... We would add this note in leaving this brief historical sketch, that in departing from the hyper-Calvinistic position where there was no free offer of the gospel men such as Boston and Fuller did not become Arminians!" p.23
On p.22 Payne says, "The fact that Hyper-Calvinism had gripped much of the Church of Scotland at that point is attested to by the fact that the republishing of the Marrow caused a great stir, and that it was condemned by the general assembly of the Church of Scotland."
John Calvin himself believed the Gospel was offered to all. "The mercy of God is offered equally to those who believe and to those who believe not." according to the pamphlet Sinners Jesus Will Receive p.21.
Q: In Tt 1:12, why was Paul quoting from a non-Biblical source?
A: Paul was free to quote any true saying he wished. See the discussion on Acts 17:16-34 and When Critics Ask p.507 for more info.
Q: In Tt 1:12, why is Paul insulting the Cretans?
A: Paul actually was quoting a famous Cretan poet Epimenides. The same Epimenides that Paul quoted in Acts 17:28. Neither Paul nor Epimenides meant that every Cretan, Epimenides included, never told a single truth. Rather, Cretans were prone to lying. See Hard Sayings of the Bible p.675-676 When Critics Ask p.507 for more info.
Paul is not being either humorous or insulting here. The objective truth is that people of some cultures are more prone to some sins. Sometimes there is a genetic basis, such as North American Indians and alcoholism, and other times a culture has prevailing sins with no genetic basis at all, but due to external factors. For example, at one time a great number of people in China were opium addicts, due to the British winning the opium wars to protect their supposed "right" to export opium to China. What do you think are the dominant sins of your culture?
Clement of Alexandria (Stromata. 1:14 p.313 wrote 193-217/220 A.D.) affirms Paul’s words about Cretans.
Q: In Tt 1:14, what are the Jewish fables Paul is referring to?
A: Scripture does not say. However Jews had a large number of books fables and traditions, preserved today in the Apocrypha and Pseudepigrapha.
Q: In Tt 1:15, since all things are pure, what about marijuana, LSD, extortion, rape, etc.?
A: Paul is saying all nutritional foods are legitimate to eat. People should not shoot up or swallow mind-destroying drugs, such as LSD, any more than they should eat dung.
Q: In Tt 1:16 (KJV), what does "Every good work reprobate" mean?
A: This King James expression is the literal Greek. The NIV translated this as, "unfit for doing anything good."
Q: In Tt 2:2-6, if Titus is to teach the older men, older women, and young men himself, why not teach the young women?
A: The Bible does not say. However, Christians have noticed this "deliberate omission" and can see at least three reasons.
1. Possible temptation to Titus.
2. Giving the appearance of evil to others, even when both Titus and the women were pure. (2 Corinthians 8:22; 1 Thessalonians 5:22)
3. Not just temptation to the women, but distraction from Timothy’s teaching on the truth of God.
When I was an undergraduate at the University of Texas, I had not considered the truth implied by the "deliberate omission" in Titus. Once I brought an attractive Christian woman to my dorm room in college, I shut the door, and we had a Bible study together. After she left, the other guys (non-Christians) teased me about what they accused me of doing alone in my room with the girl. About a week later a different girl came to my room and we had a Bible study, and the guys thought the same thing, despite my protestations of innocence. The next week both girls came together, and as they told me later, either I was one super guy, or maybe I was telling the truth after all. While they eventually completely believed me, it was a mistake for me not to have avoided the appearance of evil.
Q: In Tt 2:8 (KJV), what does "he that is of contrary part" mean?
A: The Greek is literally "he of opposition".
Q: In Tt 2:9, why should slaves be obedient to their masters?
A: The ancient Empires ran on slavery, and submitting to slavery was usually the only option. While some owners were kind, many were not. Given that many Christians were slaves, things would generally go better for them if they obeyed rather than disobeyed.
This is also a specific case of what Jesus said in general in Matthew 5:39, "if someone strikes you on the right cheek, turn to him the other also." 1 Peter 2:18-33 also talks about slaves bearing up under their masters, even harsh ones. See also the discussion on 1 Corinthians 7:21-23.
Q: In Tt 2:9, should slaves be obedient to their master in all things, including ungodly things?
A: No. They were to be an example by obeying their masters, but they were not to disobey God, who is the highest authority.
Q: In Tt 2:10 (KJV), what does "purloined" mean?
A: This colorful archaic word means "steal."
Q: In Tt 2:11, how could the grace that brings salvation appear to men, if all are not saved as the heresy of universalism teaches?
A: It was announced to all on earth, but this did not mean all would choose to benefit from it. The free offer of the Gospel is to be presented to all.
Q: In Tt 2:11, how could the grace that brings salvation appear to all men, since all did not see Jesus?
A: -In three ways.
1. Eventually, all people living on earth will know of Jesus and the Gospel and make a decision.
2. It was even announced to those who had died, according to 1 Peter 3:19 and 1 Peter 4:6.
3. In the Millennium, all will be resurrected and know of Jesus, according to Revelation 20:5.
Q: Does Tt 2:13 teach that Jesus is God?
A: Yes. Though the Greek is ambiguous, the content is clear. Grammatically, the Greek sentence could be paraphrased loosely in two ways:
1. the appearing of two: 1) our great God, and 2) our Savior, Jesus Christ. (two beings)
2. the appearing of one: our great God and Savior Jesus Christ. (one being)
However, if it were the first way, when is God the Father going to appear at Christ’s Second Coming? Since all agree it is Jesus and not the Father that appears at Christ’s Second Coming, the original meaning was the second way and not the first. This is an important point to share with Jehovah’s Witnesses.
Q: In Tt 2:15 and 1 Tim 4:12, how could Titus and Timothy not let anyone despise them?
A: As far as was possible, they were to resist either fellow Christians or others looking down on them because of their youth.
Q: In Tt 3:1, should Christians obey the government all the time?
A: No. The early Christians distinguished between what they punningly called "legal laws" and "illegal laws", such as sacrificing to the Roman Emperor. They would obey all laws that did not violate God’s law, but they chose to die rather than follow laws that were against God.
Q: In Tt 3:2, since we are to speak evil of no man, why did Paul speak evil of Hymenaeus and Phygellus (2 Tim 1:15), and Hymenaus and Philetus (2 Tim 2:17)?
A: Paul did not mean never to speak negatively about anyone, for Jesus called the Pharisees hypocrites, murderers, and a brood of vipers in Matthew 23:13-36. Paul, John the Baptist, and all of the Old Testament prophets accurately said many negative things about people.
The NIV translates this as "slander" no one. Slander is negative talk that is false and either known to be false, or said without regard for whether or not it is true.
Q: In Tt 3:8, does Christians doing good work profit all, including unbelievers?
A: Four points to consider in the answer.
1. Paul was saying that practicing his teaching was profitable to "those who have trusted in God" in Titus 2:8.
2. Christians doing these things are profitable to everyone, including non-believers in at least two ways. A Christian’s life of consistent witness is profitable to unbelievers to help bring them to Christ.
3. As a practical matter, Christians helping the poor, orphans, and the oppressed is profitable to non-believers. In many parts of India for example, at one time most of the hospitals were started by Christian missions and churches.
4. Finally, Christians function as salt and light in society. Light exposes dark things, and salt can slow down the rate of decay of some things.
Q: In Tt 3:9, what are considered foolish questions, and why should we avoid them?
A: Questions that a person asks in sincerely trying to learn the truth about God, or to test the truth of something are not foolish questions. When the answer to a question does not make any difference to either the questioner or responder, it can be a waste of time that distracts people from what they should be learning.
Q: In Tt 3:10, should churchgoers in sin be corrected in humility, or should they be expelled as 1 Cor 5:5?
A: Both are a part of the process, but to understand, you have to understand the difference between correction and rebuke. Correction is informing someone they are doing wrong when they are unaware of it, and correction is also helping someone in an addictive sin who has come forward for help. Rebuke is warning someone again after they continue to knowingly do wrong.
A churchgoer should be corrected, in humility, when they are doing unintentional wrong or ask for help. A churchgoer should be rebuked, and then expelled, if he or she persists in rebellion.
See When Critics Ask p.508 for more info.
Q: In Tt 3:12, where is Nicopolis?
A: There were a number of cities named Nicopolis. This Nicopolis was likely in Epirus on the western side of Greece. As Asimov's Guide to the Bible (p.1147) correctly points out, since Paul was determining where to winter for himself, this indicates he was not a prisoner when he wrote the book of Titus.
Q: In Tt, how do we know Paul really wrote this book?
A: Titus 1:1 says so, and the early church never questioned that Paul wrote the book of Titus. Clement of Alexandria (wrote 193-217/220 A.D.) mentions that Paul wrote Titus in Stromata 1:14 p.313. Paul wrote the letter to Titus after 64 A.D.
Q: In Tt, how do we know if what we have today is a reliable preservation of what was originally written?
A: There are at least three reasons.
1. God promised to preserve His word in Isaiah 55:10-11; 59:21; 1 Peter 1:24-25; Matthew 24:35.
2. Evidence of the early church. Here are a few of the writers who referred to verses in Titus.
Clement of Rome 97/98 A.D.
Letter of Mathetes to Diognetus 130 A.D.
The Muratorian Canon (c.170 A.D.) mentions Titus
Clement of Alexandria wrote 193-217/220 A.D.
Cyprian was a bishop of Carthage from 248 to his martyrdom in 258 A.D.. He quotes from Titus, simply calling it "To Titus" in Treatise 12 The Third Book 78.
Chrysostom (396 A.D.) wrote down six sermons on Titus which have been preserved. He says Paul wrote Titus to one of his companions in Homily 1.
We still have all of these today.
The only one who did not accept this letter was Marcion the Gnostic heretic, who rejected many book of the Bible.
3. Earliest manuscripts we have of Titus show there are small manuscript variations, but zero theologically significant errors.
p32 Titus 1:11-15; 2:3-8 (latter half of 2nd century) The Complete Text of the Earliest New Testament Manuscripts has a photograph of part of p32 on p.124.
Sinaiticus 340-350 A.D.
Titus was not preserved in Vaticanus
Alexandrinus c.450 A.D.
Bohairic Coptic 3rd/4th century
Sahidic Coptic 3rd/4rth century
Gothic 493-555 A.D.
Ephraimi Rescriptus 5th century
Claromontanus 6th century
Ethiopic 6th century
Q: In Tt, what are the manuscript variations with the Textus Receptus, the basis for the KJV?
A: Jay P. Green, Sr. in the Interlinear Bible records variations in approximately 3 words between the Textus Receptus and the majority text. These are in 3 places (Titus 2:2, 2:8, 3:8). He does not record any additional alternates.
Q: In Tt, what are the manuscript variations?
A: The Letter to Titus has a total of about 657 Greek words and a word-for-word accuracy of 99.2%, with only 5 words in question. These are in 4 verses (4 places), out of 46 total verses. Below are the variations with the primary choice and the top alternate choice. Aland, from which this primarily is based, also gives a judgment of the degree of certainty for each variation.
Titus 1:4 "Grace and" vs. "Grace" vs. "Grace, mercy, and" (2 words) (Aland, NRSV, Everyman's Bible Commentary First Timothy p.24)
Titus 1:10 "and" is absent
Titus 3:1 Add the word "and"
Titus 3:15 Add the word "amen" at the end (Aland, NRSV)
Some manuscripts have, "To Titus of the of Cretans assembly First overseer chosen. Written from Nicopolis of Macedonia."
Conclusion: Sinaiticus has the shorter variant in all cases, the Byzantine Lectionary has the longer variant in all cases, and Alexandrinus has the longer variant only in Titus 1:4. A correction in Sinaiticus has "amen" in Titus 3:15
Bibliography for this question: The Greek New Testament Third Edition by Kurt Aland et al., The Greek New Testament Fourth Edition by Kurt Aland et al., Interlinear Greek-English New Testament by George Ricker Berry, the Interlinear Bible by Jay P. Green, The Expositor's Bible Commentary volume 8, A Textual Commentary on the Greek New Testament 2nd edition by Bruce M. Metzger, The Complete Text of the Earliest New Testament Manuscripts edited by Philip W. Comfort and David P. Barrett, The Expositor's Greek Testament edited by W. Robertson Nicoll, and footnotes in the NASB, NIV, NKJV, and NRSV Bible translations. Manuscripts of the Greek Bible : An Introduction to Paleography by Bruce M. Metzger also has interesting information on the characteristics and quality of the copying of each manuscript.
