Unlike Timothy, Titus was a full Greek by ancestry. Since Paul called him "mine own son after the common faith" (1:4), he was probably converted under the apostle’s ministry, perhaps at Syrian Antioch. When Paul and Barnabas went to Jerusalem to discuss the requirements of salvation with the apostles, they took Titus along as a graphic exhibit of a Gentile who was saved by faith in Christ without the rite of physical circumcision (Gal. 2:1–3). Apparently Titus’ life and character must have manifested spiritual depth at that time or else Paul would not have brought him. Although his name is not mentioned in the Book of Acts, Titus was with Paul during the latter’s third missionary journey. Paul sent him to Corinth from Ephesus to deal with the delicate problems there. Titus had a genuine spiritual concern for the Corinthian church (2 Cor. 8:16–17); Paul recognized this fact and so identified Titus as his "partner and fellowhelper concerning you" (2 Cor. 8:23). When Paul left Ephesus, he was very concerned when he did not meet Titus at Troas (2 Cor. 2:12–13); however, when he moved on to Macedonia, Titus joined him (2 Cor. 7:5–16). Titus gave Paul a report that the Corinthians had received his ministry and that the church had been reconciled to Paul. With that news Paul wrote Second Corinthians and sent it back to the church via Titus. Titus was also given some of the responsibility to gather the financial collection for the poor Jerusalem saints (2 Cor. 8:16–23).

The Bible is silent as to whether Titus was with Paul during either the latter’s Caesarean or first Roman imprisonments. However, he did travel with Paul during some of the months of Paul’s release-interval between the two Roman imprisonments. Paul took him to Crete and left him there in charge of the work (1:5). Later Paul wanted Titus to rejoin him at Nicopolis (3:12). It is difficult to say whether Titus did just that, but he was with Paul in Rome for the second imprisonment. Perhaps he was with Paul when the apostle was arrested and subsequently journeyed with him to Rome. In his last book Paul remarked that Titus had left Rome for Dalmatia (2 Tim. 4:10). Tradition states that Titus in his senior years was the overseer of the Christian work on Crete and that he died naturally on that island.

Crete is a very large island in the Mediterranean Sea, about 150 miles long and varying from 6 to 35 miles wide. Located southeast of Greece, it had experienced a great civilization in its past. Since the island was very mountainous, the people depended upon the sea for their living, both through fishing and merchant shipping. The ship that was supposed to take Paul to Rome sailed along its southern coast and actually harbored there (Acts 27:7–21).

On the day of Pentecost, Cretans who were in Jerusalem to worship God heard Peter’s message (Acts 2:11). If some of them were converted, they may have carried the Christian message back to the island with them. This passage also indicates that there was a Jewish, monotheistic influence on the island long before Paul arrived there.

The typical Cretans, however, were known as "liars, evil beasts, slow bellies" (1:12), so depicted by one of their own poets, Epimenides. Many of the classical writers wrote of the untruthfulness of the Cretans. In fact, the Greek verb kretizein, meaning "to act as a Cretan," became synonymous with the concept "to play the liar." Such was the national, environmental heritage of most of the Cretan believers with whom Titus had to cope.

During his voyage to Rome, Paul had briefly stopped at Crete (Acts 27:7–21). Perhaps this contact created within him a desire to return to the island to evangelize it. When he was released from his imprisonment, he journeyed to Crete and established several small works in the major cities of the island. When he sailed away, he left Titus behind to "set in order the things that are wanting, and to ordain elders in every city" (1:5). Titus was thus given the task of completing the organization of the local church. Since Paul knew that the work at Crete was difficult because of the background of the Cretan believers and the threat of Jewish legalists, he wrote this book to give Titus some instructions in the performance of his task. It may be that Zenas and Apollos were going to the island, so Paul used that occasion to send the letter via them; however, if those two were already on the island assisting Titus, then the messenger of the letter is unknown. The letter was probably written shortly after First Timothy (a.d. 62), from Macedonia, Nicopolis, or Ephesus.

Generally, the book was written to urge Titus to finish the organization of the work begun by Paul (1:5). Specifically, the apostle wrote to list the qualifications of the elders whom Titus was to ordain (1:5–9), to warn against the perverting influence of the Jewish legalists (1:10–16), to give instructions concerning proper Christian domestic behavior (2:1–10), to demonstrate that a correct knowledge of the doctrine of the grace of God should issue in good works rather than looseness of living (2:11–15), to give guidelines for proper relationships to the unsaved, especially the civil rulers (3:1–8), to point out the right order in church discipline (3:9–11), to inform Titus of Paul’s future plans for his associate (3:12–13), and to send greetings (3:14–15).

Some have sensed a contradiction between Paul and James over the relationship of faith or grace to works. However, the Book of Titus demonstrates clearly that Paul emphasized works just as much as James. In this book, which contains a classic description of the grace of God (2:11–14; 3:4–7), there are six references to "good works." The false teachers were "unto every good work reprobate" (1:16). Titus was to be "a pattern of good works" (2:7). Christ died to redeem a people "zealous of good works" (2:14). The believers were "to be ready to every good work" (3:1), to be "careful to maintain good works" (3:8), and to "learn to maintain good works for necessary uses" (3:14). To Paul, good works came after saving faith (2:14; 3:8) and were a visible sign of genuine salvation (1:16). James would have heartily agreed with his evaluation of the false teachers: "They profess that they know God; but in works they deny him" (1:16). A related theme can be seen in the use of the word "sound." Both the elders and Titus were to preach sound doctrine supported by sound speech (1:9; 2:1, 8). The believers were to be sound in faith (2:2).

Within this brief letter are references to many of the major doctrines of the Christian faith: election (1:1), eternal life (1:2; 3:7), the saviorhood and deity of Christ (1:3–4; 2:13), inspiration (2:5), grace of God (2:11), universal nature of salvation (2:11), the second coming of Christ (2:13), substitutionary atonement (2:14), total depravity (3:3), love and mercy of God (3:4–5), regeneration (3:5), cleansing (3:5), person and work of the Holy Spirit (3:5), justification (3:7), and heirship (3:7).

Salutation (1:1–4)

Conclusion (3:12–15)

The opening salutation contains a wealth of theological truth. Paul recognized that God had proposed to give men eternal life even before the beginning of the world and that God had personally elected him to salvation. He also knew that the message of God had been committed to him; for this reason, he could identify himself both as a servant and an apostle. His responsibility was to lead God’s elect into saving faith and to "the acknowledging of the truth which is after godliness" (1:1). This latter phrase introduces the theme of the letter: Apprehension of spiritual truth should issue in godly living. This is what Paul wanted Titus to communicate.

Titus was given two main responsibilities by Paul: to eliminate the moral and doctrinal deficiencies of the believers and to provide trained leadership for the churches (1:5). The second purpose is discussed in the remaining part of the first chapter, whereas the first purpose is treated in the following two chapters. The elder-bishop had to be blameless in his marital, family, personal, and social relationships (cf. 1 Tim. 3:1–7). He had to be trained doctrinally so that he could use that truth "to exhort and to convince the gainsayers." He needed ability to point out what was wrong and what was right.

The reason for the need of trained leaders was the invasion of the house-churches by false teachers. Paul labeled them as unruly, vain talkers, deceivers (1:10), money hungry (1:11), defiled, unbelieving, possessing a defiled mind and conscience (1:15), abominable, disobedient, and reprobate (1:16). Their error was in teaching things which they ought not (1:11), namely Jewish fables and human commandments (1:14). The false teachers were both Jews and Cretan Gentiles (1:10, 12). Since Titus could not be everywhere at one time, the presence of trained elders in each house-church would prevent the false teachers from having an opportunity to preach and to take money from the believers.

Sound doctrine should issue in good works, so Paul charged Titus to admonish the various groups within the membership with that general principle. The aged men were given six specific goals (2:2). Aged women were to manifest holy behavior in three ways (2:3). The aged women had a responsibility to teach the young women eight ways by which the latter could keep from blaspheming the Word of God (2:4–5). Sober-mindedness was to mark the young men (2:6). Titus himself was to provide the Cretan believers with "a pattern of good works" in life, doctrine, and speech so that his opponents could not discredit his ministry by pointing out flaws in his life (2:7–8). Christian slaves were directed in five ways to adorn divine doctrine (2:9–10).

Paul knew that a proper understanding of divine grace could correct the wrong behavior of the Cretan believers. He stated that the grace of God which saves also teaches. Negatively, it teaches that Christians should deny ungodliness and worldly lusts; positively, it teaches that believers should live in right relations to self, others, and God. If a person sincerely looks toward the cross, he will also be looking up for the coming of his Savior. Christ died not only to remove the penalty of past sins, but to keep believers from future sins, zealous of good works. Such concepts Titus was directed to preach.

In a series of five infinitives, Paul commanded Titus to remind the believers of their responsibilities toward civil authorities and the unsaved (3:1–2). The reason why Christians should not be critical of the behavior of the unsaved is that they were once like that when they were lost (3:3). Just as God saved them apart from moral reformation, so He could save the Cretan unbelievers (3:4–7). Their responsibility before the unsaved was to manifest a life of good works.

Paul then instructed Titus to avoid four types of dialogue that were spiritually unprofitable. After warnings, discipline was to be exercised on those heretics who succumbed to the false teachings.

In his closing remarks, Paul told Titus that he planned to send a replacement to Crete, either Artemas or Tychicus. When that emissary came, Titus was to join Paul at Nicopolis for the winter, bringing along Zenas and Apollos. Paul then sent Titus greetings from the apostle’s associates and asked Titus to greet his friends on Crete.