1-2 Timothy, Titus

174 Titus 3 Orderliness Is Next to Godliness The third chapter of Titus maintains the depiction of “Paul” writing to just one person—“Titus”—in order to give him directions for teaching a larger group of believers. Many of the desired ethical standards are also found in 1 and 2 Timothy, but here the author links these to a theological statement that has a liturgical tone by referring to some form of cleansing that results in new life. Turning from this positive and stirring exhortation, the author once again denigrates his opponents and their teachings. The author begins with a directive to Titus—“remind them be subject to rulers and authorities” (3:1)—that is similar to 1 Tim 2:1-2, where the author instructs Timothy to make sure that believers pray for “kings and all who are in high positions.” This particular command to Titus emphasizes the hierarchical nature of the Roman Imperial world and the need for individuals to recognize and remain in their proper position within that social location by being subordinated and obedient (Titus 3:1).1 This concept is even more explicit in Rom 13:1-2, where Paul declares: Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God. Therefore whoever resists authority resists what God has appointed, and those who resist will incur judgment. 1. On the phrase, “be subject to,” see above, “Translation Matters: ‘Disobedient,’” p. 5. Titus 3 175 Our author does not go so far as to state that rulers are divinely appointed or that insubordination toward them smacks of insubordination toward God. However, by inserting the dense theological explanation of 3:3-7, he does affirm that by following this Pauline teaching one demonstrates that God has saved “us” from a former wicked “disobedient” way of life and has now cleansed “us” for a new “obedient” life. Both Titus and 1 Timothy express this kyriarchal opinion that behaving submissively toward rulers is an important manifestation of living a good life. kindness of God our Savior appeared, 5 he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit. 6 This Spirit he poured out on us richly through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs according to the hope of eternal life. 8a The saying is sure. 1 Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work, 2 to speak evil of no one, to avoid quarreling, to be gentle, and to show every courtesy to everyone. 3 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures , passing our days in malice and envy, despicable, hating one another. 4 But when the goodness and loving Titus 3:1-8a 2. See also “Translation Matters: ‘Everyone Who Belongs to God,’” p. 125. TRANSLATION MATTERS: “EVERYONE” The word “everyone” in Titus 3:2 (also in 1 Tim 2:1) translates the Greek words πάντας ἀνθρώπους. In earlier English versions (prior to about 1980), this phrase was translated “all men,” similar to the original language, which also uses the masculine noun for a group composed of both men and women. More recent English translations opt for the more inclusive “everyone” or “all people,” and this more universal meaning—of all men, women, free, and enslaved—is reasonable in the context of these verses. However, when the author employs the singular noun ἄνθρωπος to refer to Timothy as “man of God” (1 Tim 6:11; 2 Tim 3:17), it is clear that he is referring to a male person.2 The singular is also used in Titus 3:10, where “anyone who causes divisions” would be more literally translated “a man who causes divisions .” In that case, the masculine gender noun shows that the author envisions his most serious opponents as male and not female. [18.220.187.178] Project MUSE (2024-04-26 17:05 GMT) 176 1–2 Timothy, Titus In Titus 3:2, the author also advocates for civility, gentleness, and courtesy on the part of the believers toward “everyone.” Since this instruction comes after the one to be subject to authorities and before the description of what “we ourselves were once,” the author is clearly writing about people...