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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Titus 3:9–15. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe,
I.That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edification of men, must be shunned. Some may have a show of wisdom, but are vain, as many among the Jewish doctors, as well as of later schoolmen, who abound with questions of no moment or use to faith or practice; avoid these. - And genealogies (of the gods, say some, that the heathen poets made such noise about; or rather those that the Jews were so curious in): some lawful and useful enquiries might be made into these things, to see the fulfilling of the scriptures in some cases, and especially in the descent of Christ the Messiah; but all that served to pomp only, and to feed vanity, in boasting of a long pedigree, and much more such as the Jewish teachers were ready to busy themselves in and trouble their hearers with, even since Christ had come, and that distinction of families and tribes had been taken away, as if they would build again that policy which now is abolished, these Titus must withstand as foolish and vain. - And contentious, and strivings about the law. There were those who were for the Mosaic rites and ceremonies, and would have them continued in the church, though by the gospel and the coming of Christ they were superseded and done away. Titus must give no countenance to these, but avoid and oppose them; for they are unprofitable and vain: this is to be referred to all those foolish questions and genealogies, as well as those strivings about the law. They are so far from instructing and building up in godliness, that they are hindrances of it rather: the Christian religion, and good works, which are to be maintained, will hereby be weakened and prejudiced, the peace of the church disturbed, and the progress of the gospel hindered. Observe, Ministers must not only teach things good and useful, but shun and oppose the contrary, what would corrupt the faith, and hinder godliness and good works; nor should people have itching ears, but love and embrace sound doctrine, which tends most to the use of edifying.
II.But because, after all, there will be heresies and heretics in the church, the apostle next directs Titus what to do in such a case, and how to deal with such, Tit 3:10. He who forsakes the truth as it is in Christ Jesus, who broaches false doctrines and propagates them to the corrupting of the faith in weighty and momentous points, and breaks the peace of the church about them, after due means used to reclaim him, must be rejected. "Admonish him once and again, that, if possible, he may be brought back, and thou mayest gain thy brother; but, if this will not reduce him, that others be not hurt, cast him out of the communion, and warn all Christians to avoid him." - Knowing that he that is such is subverted (turned off from the foundation) and sinneth grievously, being self-condemned. Those who will not be reclaimed by admonitions, but are obstinate in their sins and errors, are subverted and self-condemned; they inflict that punishment upon themselves which the governors of the church should inflict upon them: they throw themselves out of the church, and throw off its communion, and so are self-condemned. Observe, 1. How great an evil real heresy is, not lightly therefore to be charged upon any, though greatly to be taken heed of by all. Such a one is subverted or perverted - a metaphor from a building so ruined as to render it difficult if not impossible to repair and raise it up again. Real heretics have seldom been recovered to the true faith: not so much defect of judgment, as perverseness of the will, being in the case, through pride, or ambition, or self-willedness, or covetousness, or such like corruption, which therefore must be taken heed of: "Be humble, love the truth and practise it, and damning heresy will be escaped." 2. Pains and patience must be used about those that err most grievously. They are not easily and soon to be given up and cast off, but competent time and means must be tried for their recovery. 3. The church's means even with heretics are persuasive and rational. They must be admonished, instructed, and warned; so much nouthesia imports. 4. Upon continued obstinacy and irreclaimableness, the church has power, and is obliged, to preserve its own purity, by severing such a corrupt member which discipline may by God's blessing become effectual to reform the offender, or if not it will leave him the more inexcusable in his condemnation.
III.The apostle subjoins some further directions, Tit 3:12, Tit 3:13. Here are two personal things enjoined: -
1.That Titus should hold himself ready to come to Paul at Nicopolis (a city of Thrace, as is reckoned, on the borders of Macedonia), as soon as Artemas or Tychicus should be sent to Crete, to supply his place, and take care of the churches there when he should leave them. The apostle would not have them in their young and weak state be without one or other of chief sufficiency, to guide and help them. Titus, it seems, was not their ordinary fixed bishop or pastor, but an evangelist, otherwise Paul would not have called him so much from his charge. Of Artemas we read little, but Tychicus is mentioned on many occasions with respect. Paul calls him a beloved brother, and faithful minister, and fellow-servant in the Lord: one fit therefore for the service intimated. When Paul says to Titus, Be diligent to come to me to Nicopolis, for I have determined there to winter, it is plain that the epistle was not written from Nicopolis, as the postcript would have it, for then he would have said, I determined here, not there, to winter.
2.The other personal charge to Titus is that he would bring two of his friends on their journey diligently, and see them furnished, so that nothing should be wanting to them. This was to be done, not as a piece of common civility only, but of Christian piety, out of respect both to them and the work they were sent about, which probably was to preach the gospel, or to be in some way serviceable to the churches. Zenas is styled the lawyer, whether in reference to the Roman or the Mosaic law, as having some time been his profession, is doubtful. Apollos was an eminent and faithful minister. Accompanying such persons part of their way, and accommodating them for their work and journeys, was a pious and needful service; and to further this, and lay in for it, what the apostle had before exhorted Titus to teach (Tit 3:8) he repeats here: Let ours also learn to maintain good works for necessary uses, that they be not unfruitful, Tit 3:14. Let Christians, those who have believed in God, learn to maintain good works, especially such as these, supporting ministers in their work of preaching and spreading the gospel, hereby becoming fellow-helpers to the truth, Jo3 1:5-8. That they be not unfruitful. Christianity is not a fruitless profession; the professors of it must be filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God. It is not enough that they be harmless, but they must be profitable, doing good, as well as eschewing evil. - "Let ours set up and maintain some honest labour and employment, to provide for themselves and their families, that they be not unprofitable burdens on the earth;" so some understand it. Let them not think that Christianity gives them a writ of ease; no, it lays an obligation upon them to seek some honest work and calling, and therein to abide with God. This is of good report, will credit religion and be good to mankind; they will not be unprofitable members of the body, not burdensome and chargeable to others, but enabled to be helpful to those in want. To maintain good works for necessary uses; not living like drones on the labours of others, but themselves fruitful to the common benefit.
IV.The apostle concludes with salutations and benedictions, Tit 3:5.
Though perhaps not personally known (some of them at least), yet all by Paul testify their love and good wishes to Titus, owning him thereby in his work, and stimulating him to go on therein. Great comfort and encouragement it is to have the heart and prayers of other Christians with and for us. Greet those that love us in the faith, or for the faith, who are our loving fellow-christians. Holiness, or the image of God in any, is the great endearing thing that gives strength to all other bonds, and is itself the best. Grace be with you all. Amen. This is the closing benediction, not to Titus alone, but to all the faithful with him, which shows that though the epistle bears the single name of Titus in the inscription, yet it was for the use of the churches there, and they were in the eye, and upon the heart, of the apostle, in the writing of it. "Grace be with you all, the love and favour of God, with the fruits and effects thereof, according to need, spiritual ones especially, and the increase and feeling of them more and more in your souls." This is the apostle's wish and prayer, showing his affection to them, his desire of their good, and a means of obtaining for them, and bringing down upon them, the thing requested. Observe, Grace is the chief thing to be wished and begged for, with respect to ourselves or others; it is, summarily, all good. Amen shuts up the prayer, expressing desire and hope, that so it may, and so it shall be.
Historical interpretation
Six Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Ver. 12. "When I shall send Artemas unto thee, or Tychicus; be diligent to come unto me to Nicopolis." What sayest thou? After having appointed him to preside over Crete, dost thou again summon him to thyself? It was not to withdraw him from that occupation, but to discipline him the more for it. For that he does not call him to attend upon him, as if he took him everywhere with him as his follower, appears from what he adds:
"For I have determined there to winter."
Now Nicopolis is a city of Thrace.
When you come, please hurry to me in Nicopolis, Artemas or Tychicus. I have decided to spend the winter there. In the beginning of this letter we read, "The reason I left you in Crete was to straighten out what was left unfinished and to appoint elders in every town, as I directed you." So that after Paul's departure, the Cretans, who had recently believed and were not left as orphans, but had an apostolic man who would correct what appeared to be lacking. Therefore, because after the foundation of other churches it was necessary for Titus, who would build up the building, he writes to him, that he would send Arteman or Tychicus to Crete, one of the two who were with him, to fulfill his position: he himself would come to Nicopolis, testifying that he would winter there. We approve Paul's paternal affections towards the Cretans from this. Titus has a necessary ministry in the Gospel: however, he does not want him to come to him before Artemas or Tychicus, his successor, arrives in his place. Nicopolis itself is so named because of Augustus' victory, which he won there against Antony and Cleopatra.
When I send Artemas or Tychicus to you, make haste to come to me at Nicopolis; for I have decided to spend the winter there.
make haste to come to me. Why indeed, having established Titus in Crete, does Paul call him back to himself again? In order that he may be better structured and may advise on what is to be done. Nicopolis is a city of Thrace.
— [THEODORET] at Nicopolis. Nicopolis is in Thrace, and it borders on Macedonia. It is therefore clear that Paul wrote the Letter at that time when he was staying in Macedonia and Achaia. [end of the excerpt by Theodoret PG 82.869b] —
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Summary
Titus 3:12 conveys Paul's practical instructions to Titus regarding a planned personnel change and a subsequent meeting in Nicopolis, where Paul intended to spend the winter. This verse, appearing at the close of the epistle, highlights the blend of strategic logistical planning and personal pastoral care essential to the Apostle Paul's ministry and the effective organization of the early Christian church.
CONTEXT
Exposition and Analysis
Key Word Analysis
To dispatch, especially on a temporary errand. This word signifies Paul's purposeful action in sending his trusted co-workers, Artemas or Tychicus, to Crete. It implies a deliberate assignment with a specific objective: to relieve Titus so he could join Paul.
To use speed, to make effort, to be prompt or earnest. This imperative verb conveys a strong sense of urgency and importance. Paul is not merely suggesting but commanding Titus to exert himself and make every effort to come to him, indicating the significance of their reunion.
Properly, to distinguish, to decide (mentally or judicially); by implication, to try, condemn, or punish. In this context, it signifies a firm, settled decision or judgment on Paul's part. He has made a definite plan to winter in Nicopolis, which serves as the underlying reason for his summons to Titus.
Verse Breakdown
"When I shall send Artemas unto thee, or Tychicus"
Paul initiates the instruction by indicating a future event—the arrival of one of his two trusted envoys, Artemas or Tychicus, in Crete. This signals a planned change in personnel, ensuring that Titus's responsibilities in Crete will be covered before he departs. It highlights Paul's meticulous management of his team and the fluidity of assignments within his apostolic ministry.
"be diligent to come unto me to Nicopolis"
This is the core command to Titus. The phrase "be diligent" (σπουδάζω) emphasizes the urgency and importance of Titus's journey. Paul desires Titus's presence, likely for further instruction, fellowship, or to assist with ministry in Nicopolis. This command underscores the value Paul placed on personal interaction and continued mentorship with his disciples.
"for I have determined there to winter"
This final clause provides the reason for Paul's summons. Nicopolis is Paul's chosen winter headquarters, a strategic base for operations during the colder months when sea travel was dangerous. This reveals Paul's careful planning and foresight in his missionary endeavors, ensuring a stable environment for continued work and strategic planning.
Literary Devices
The verse primarily employs Direct Instruction, as Paul issues clear, imperative commands to Titus regarding his travel plans. The structure of the sentence also demonstrates Anticipation, with Paul first informing Titus of the impending arrival of Artemas or Tychicus before giving the main command for Titus to join him. This prepares Titus for the transition. The conjunction "for" (γάρ, gár) introduces a Reason Clause, providing the logical justification for Paul's request. This grounding of a personal request in a strategic decision highlights the practical and administrative aspects of apostolic ministry, revealing a blend of personal relationship and overarching mission.
Theological and Thematic Connections
This seemingly simple logistical instruction in Titus 3:12 offers profound insights into the nature of apostolic ministry and the early church. It demonstrates that effective spiritual leadership is not solely about abstract theology but also involves meticulous planning, delegation, and the cultivation of strong personal relationships. Paul's concern for continuity in Crete and his desire for Titus's presence underscore the importance of both organizational structure and relational health in the body of Christ. The verse implicitly teaches that even mundane details of travel and personnel are integrated into God's broader mission, reflecting a holistic approach to ministry where practical wisdom serves spiritual ends.
Reflection and Application
Titus 3:12, though brief, provides a powerful model for Christian leadership and community that transcends its specific historical context. It reminds us that effective ministry is a blend of spiritual fervor and practical wisdom. Just as Paul strategically planned his movements and delegated responsibilities, we are called to exercise diligence and foresight in our own spheres of influence, whether in church, family, or work. The emphasis on Titus's "diligence" to come to Paul underscores the value of intentional fellowship, mentorship, and mutual encouragement among believers. In a world that often isolates, this verse calls us to actively pursue meaningful relationships, recognizing that iron sharpens iron and that shared burdens lighten the load. It challenges us to consider how our practical decisions can serve the Kingdom and how we can best support and empower those God has placed around us, ensuring continuity and health in our collective endeavors for Christ.
Questions for Reflection
FAQ
Why did Paul choose Nicopolis as his wintering place?
Paul's choice of Nicopolis (likely Nicopolis in Epirus, Greece) was a highly strategic decision for several reasons. As a significant Roman city founded by Emperor Augustus, it offered good infrastructure, a substantial population, and a strategic location for missionary outreach into surrounding regions. Winter travel by sea in the ancient world was extremely dangerous and often impossible due to severe weather, making it necessary for missionaries like Paul to find a stable and safe base of operations. Nicopolis provided a suitable place for Paul to continue his ministry, perhaps writing letters, discipling co-workers, or planning future endeavors, while waiting for safer travel conditions. This practical decision reflects Paul's meticulous planning for the advancement of the gospel, as he often based himself in key urban centers to reach wider regions, similar to his extended stays in places like Ephesus or Corinth.
Christ-Centered Fulfillment
While Titus 3:12 is a logistical instruction, it subtly points to the Christ-centered nature of all ministry and the holistic demands of following Him. Paul's meticulous planning, delegation of responsibilities, and desire for fellowship were not for personal gain but were entirely devoted to the advancement of the gospel—the good news of Jesus Christ. The very concept of sending out trusted co-workers like Artemas or Tychicus reflects the pattern established by Jesus Himself, who sent out His disciples (e.g., Matthew 10:5-15) to proclaim the Kingdom and prepare the way for His coming. Paul's determination to winter in Nicopolis, a strategic decision for effective ministry, echoes Christ's own intentionality in His earthly ministry, moving from place to place with divine purpose to fulfill His mission (e.g., Luke 4:43). Ultimately, Paul's entire life and ministry, including these seemingly mundane travel plans, were lived "in Christ" and "for Christ," demonstrating that every aspect of the believer's life, even logistical details, can be consecrated to the Lord's purposes, contributing to the building up of His body, the church, which is Christ's ongoing work in the world (e.g., Ephesians 4:11-16).