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NASB (UPDATED) TEXT: Tit_1:1-3
1Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, 2in the hope of eternal life, which God, who cannot lie, promised long ages ago, 3but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior,
Tit_1:1 "Paul" Most Jews of Paul's day had two first names, one Jewish, one Roman (cf. Act_13:9). Paul's Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom_11:1; Php_3:5). His Roman name in Greek form, Paul (Paulos), meant "little." This referred to
1. his physical stature which was alluded to in a second century non-canonical book, The Acts of Paul, in a chapter about Thessalonica called "Paul and Thekla"
2. his personal sense of being least of the saints because he originally persecuted the Church (cf. 1Co_15:9; Eph_3:8; 1Ti_1:15)
3. simply the name given by his parents at birth
Option #3 seems best.
▣ "a bond-servant of God" This was an honorific title used of Old Testament leaders (cf. Deu_34:5; Jos_1:1-2; Jos_14:7; Jos_24:29; 2Sa_7:5; 2Sa_7:8; 2Ki_10:10; Psa_89:3; Psa_105:42; Isa_20:3; Dan_6:20; Dan_9:11). Paul usually uses the phrase "servant of Christ" (cf. Rom_1:1; Gal_1:10; Php_1:1). However, here he was "a bond-servant of God." This may point to the fact that these false teachers were somehow connected to Judaism.
1. God is mentioned five times in the opening of this letter (cf. Tit_1:1-4).
2. This may also explain why the title "Savior" is used three times for God the Father as well as three times for Jesus.
3. It is obvious from 2Ti_1:10; 2Ti_1:14; 2Ti_3:8-9 that there was a Jewish element to the controversy on Crete.
▣ "an apostle" This is literally "sent one," which had the implication within rabbinical Judaism of one delegated with official authority. See Special Topic at 1Ti_1:1. It is similar to our concept of ambassador (cf. 2Co_5:20). This was also Paul's way of asserting and reinforcing his authority in Christ, as would the previous title "Servant of God." He was establishing his credentials so as to empower Titus. This letter would have been read to the entire church as the plurals of 1Ti_6:21; 2Ti_4:22; and Tit_3:15 clearly show.
▣ "for the faith" The noun has no definite article; therefore, it could refer to
1. one's personal trust in Christ
2. faithful living (OT sense)
3. the body of Christian doctrine (cf. Act_6:7; Act_18:8; Act_14:22; Gal_1:23; Gal_3:23; Gal_6:10; Php_1:27; Jud_1:3; Jud_1:20)
Paul's mission was either to
1. stimulate the faith of those already saved
2. bring those elect from eternity into personal faith ("calling out the called")
Both are necessary, but which is being emphasized here is uncertain.
Paul uses kata several times in the opening chapter.
1. according to faith, Tit_1:1
2. according to piety, Tit_1:1
3. according to the command, Tit_1:3
4. according to common faith, Tit_1:4
5. according to appoint, Tit_1:5 (compound word)
6. according to the teaching, Tit_1:9
Obviously there is a standard of truth and conduct (cf. Tit_3:5; Tit_3:7).
▣ "of those chosen of God" This is literally "according to faith of elect ones." In the OT election was used of service to God, while in the NT it is used of salvation by God (cf. Rom_8:29-30; Rom_9:1 ff; Eph_1:4-11; 2Ti_1:9). This sense of election is expressed well in Act_13:48. The church is the elect of God (cf. Rom_8:32; Col_3:12; 2Ti_2:10). The church was not a new entity, but an extension of the OT people of God. See the Special Topic on Election (Predestination) at 1Ti_6:12.
▣ "the knowledge" This is the Greek compound term epiginôskô, which implies a full experiential knowledge. This is an idiom of true conversion (cf. Joh_8:32; 1Ti_4:3; 2Ti_2:25; 1Jn_2:21; 3Jn_1:1). This was in contrast to the false teachers whose emphasis was on a secret knowledge which was unrelated to a holy life. This same phrase is used in 1Ti_2:4, but with an emphasis on God's will for all humans!
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▣ "of the truth which is according to godliness" This is a strong contrast to the false teachers' exclusivism. They emphasized knowledge as the possession of an elite group. Truth must be related to daily life (cf. 1Ti_2:2). Godliness or piety (eusebeia) is a common theme in the Pastoral Letters (cf. 1Ti_2:2; 1Ti_3:16; 1Ti_4:7-8; 1Ti_6:3; 1Ti_6:5-6; 1Ti_6:11; 2Ti_3:5; Tit_1:1; a compound form, theosebeia, in 1Ti_2:10; and the adjective eusebôs in 2Ti_3:10; Tit_2:12). See Special Topic at 1Ti_4:7.
This obviously reflects the errors of the false teachers. Believers are not only called to heaven when they die, but to Christlikeness now (cf. Rom_8:28-29; 2Co_3:18; Gal_4:19; Eph_1:4; 1Th_3:13; 1Th_4:3). The purpose of the gospel does not end until all know the Savior and all reflect His character. See Special Topic: Truth in Paul's Writings at 1Ti_2:4.
Tit_1:2 "in the hope of eternal life" The preposition epi implies "resting on." The RSV and TEV have "which is based on." There is ambiguity of this term "hope" regarding the consummation of God's eternal plan of redemption.
Eternal life in Paul's writings is always the life of the new age, eschatological life (cf. Rom_2:7; Rom_6:22-23; Gal_6:8; 1Ti_1:16; Tit_1:2; Tit_3:7). In John's writings it refers to a present reality based on trusting Christ as Savior (cf. Joh_3:15; Joh_10:28; Joh_12:25; Joh_17:2-3; 1Jn_1:2; 1Jn_2:25; 1Jn_3:15; 1Jn_5:11; 1Jn_5:13; 1Jn_5:20). Both are true. The new age has been inaugurated with Jesus' first coming. Believers are already part of this new age. The new age will be consummated at the Second Coming.
See hyperlink at 1Ti_6:8.
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▣ "God, who cannot lie" Our faith rests on God's faithfulness and trustworthiness regarding His promises (cf. Num_23:19; 1Sa_15:29; Rom_3:4; 2Ti_2:13; Heb_6:18). Our hope rests on God's unchanging character (cf. Psa_102:27; Mal_3:6; Heb_13:8; Jas_1:17).
▣ "promised long ages ago" This is an aorist middle indicative. The middle voice emphasizes the subject, God (cf. Rom_4:21; 2Ti_1:9). The phrase "long ages ago" is literally "before times eternal" (see Special Topic at 1Ti_4:10). This may refer to God's redemptive promises and provisions before creation (cf. Mat_25:34; Joh_17:24; Eph_1:4; 1Pe_1:19-20; Rev_13:8).
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Tit_1:3
NASB, NKJV,
NRSV "at the proper time"
NJB "in due time"
TEV "at the right time"
This phrase is plural (i.e., "before times eternal") and may reflect the whole Christ event, (cf. 1Ti_2:6; 1Ti_6:14-15; Gal_4:4). This may refer to
1. the pervasiveness of the Koine Greek language
2. the political peace of Rome
3. the religious expectation of the world after the loss of honor and belief in the Homeric gods
▣ "manifested" This means "clearly brought to light" or "clearly revealed." Jesus is clearly revealed in the Gospels and apostolic preaching (cf. 2Ti_1:10).
▣ "His word" This can refer to (1) the gospel message about Christ or (2) Christ Himself (cf. Joh_1:1; Rev_19:13).
▣ "with which I was entrusted" Paul deeply sensed his stewardship of the gospel (cf. 1Co_9:17; Gal_2:7; 1Th_2:4; 1Ti_1:11) and also the stewardship of all believers (cf. 1Co_4:1-2 and 1Pe_4:10).
▣ "God our Savior" This is a common title for God in the Pastoral Letters (cf. Tit_1:3; Tit_2:10; Tit_3:4). See full note at 2Ti_1:10. However, in each context it is also used of Jesus (cf.TITUS 1:4; Tit_2:13; Tit_3:6). It was a title (as was "Lord") claimed by the Roman Caesars.