Text -- Titus 1:15 (NET)

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Tit 1:15

To them that are defiled ( tois memiammenois ).

Perfect passive articular participle of miainō , old verb, to dye with another colour, to stain, in N.T. only here, Jud 1:8; Heb 12:15. See memiantai (perf. pass. indic.) in this verse. Molunō (1Co 8:7) is to smear.

Robertson: Tit 1:15

Unbelieving ( apistois ).

As in 1Co 7:12.; 1Ti 5:8. The principle or proverb just quoted appears also in 1Co 6:12; 1Co 10:23; Rom 14:20. For the defilement of mind (nous ) and conscience (suneidēsis ) in both Gentile and Jew by sin, see Romans 1:18-2:29.

Vincent: Tit 1:15

Unto the pure ( τοῖς καθαροῖς )

The pure in heart and conscience. See 2Ti 1:3.

Vincent: Tit 1:15

All things are pure

Comp. 1Ti 4:4, 1Ti 4:5; Act 10:15; Mar 7:15, Mar 7:18, Mar 7:19; 1Co 10:26, 1Co 10:30; Rom 14:20. The aphorism is suggested by the commandments of men , Tit 1:14.

Vincent: Tit 1:15

Unto them that are defiled ( τοῖς μεμιαμμένοις )

Only here in Pastorals. See also Joh 18:28 (note); Heb 12:15; Jud 1:8. Only in Joh 18:28 in a ceremonial sense. Elsewhere of moral pollution.

Vincent: Tit 1:15

Nothing is pure

Their moral pollution taints everything with its own quality. The purest things become suggestors and ministers of impurity.

Vincent: Tit 1:15

Mind and conscience ( ὁ νοῦς καὶ ἡ συνείδησις )

For νοῦς see on Rom 7:23 : for συνείδησις , see on 1Pe 3:16.

Wesley: Tit 1:15

Those whose hearts are purified by faith this we allow.

Wesley: Tit 1:15

All kinds of meat; the Mosaic distinction between clean and unclean meats being now taken away.

Wesley: Tit 1:15

The apostle joins defiled and unbelieving, to intimate that nothing can be clean without a true faith: for both the understanding and conscience, those leading powers of the soul, are polluted; consequently, so is the man and all he does.

JFB: Tit 1:15

External, "are pure" in themselves; the distinction of pure and impure is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" (Tit 1:14), which forbade certain things as if impure intrinsically. "To the pure" inwardly, that is, those purified in heart by faith (Act 15:9; Rom 14:20; 1Ti 4:3), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (Mat 23:26; Luk 11:41).

JFB: Tit 1:15

Either within or without (Rom 14:23).

JFB: Tit 1:15

Their mental sense and intelligence.

JFB: Tit 1:15

Their moral consciousness of the conformity or discrepancy between their motives and acts on the one hand, and God's law on the other. A conscience and a mind defiled are represented as the source of the errors opposed in the Pastoral Epistles (1Ti 1:19; 1Ti 3:9; 1Ti 6:5).

Clarke: Tit 1:15

Unto the pure all things are pure - This appears to have been spoken in reference to the Jewish distinctions of clean and unclean meats. To the genuine Christian every kind of meat proper for human nourishment is pure, is lawful, and may be used without scruple. This our Lord had long before decided. See on Luk 11:39-41 (note)

Clarke: Tit 1:15

But unto them that are defiled - In their consciences, and unbelieving, απιστοις, unfaithful both to offered and received grace, nothing is pure - they have no part in Christ, and the wrath of God abides upon them. Their mind is contaminated with impure and unholy images and ideas, and their conscience is defiled with the guilt of sins already committed against God.

Calvin: Tit 1:15

15.To the pure all things indeed are pure He glances at one class of fabulous opinions; for the choice of the kinds of food, (such as was temporarily enjoined by Moses,) together with purifications and washings, were insisted on as being still necessary, and they even made holiness to consist almost wholly in these minute observances. How dangerous to the Church this was, we have already explained. First, a snare of bondage was laid on the consciences; and next, ignorant persons, bound by this superstition, had a veil drawn over their eyes, which hindered them from advancing in the pure knowledge of Christ. If any of the Gentiles refused to submit to this yoke, because he had not been accustomed to it, the Jews vehemently contended for it, as if it had been the chief article of religions. Not without good reason, therefore, does Paul firmly oppose such corrupters of the gospel. In this passage, indeed, he not only refutes their error, but wittily laughs at their folly, in laboring anxiously, any advantage, about abstaining from certain kinds of food and things of that nature

In the first clause of this verse he upholds Christian liberty, by asserting, that to believers nothing is unclean; but at the same time he indirectly censures the false apostles who set no value on inward purity, which alone is esteemed by God. He therefore rebukes their ignorance, in not understanding that Christians are pure without the ceremonies enjoined by the Law; and next he chastises their hypocrisy, in disregarding uprightness of heart, and occupying themselves with useless exercises. But as the subject now in hand is not the health of the body, but peace of conscience, he means nothing else than that the distinction of the kinds of food, which was in force under the Law, has now been abolished. For the same reason it is evident, that they do wrong, who impose religious scruples on consciences in this matter; for this is not a doctrine intended for a single age, but an eternal oracle of the Holy Spirit, which cannot lawfully be set aside by any new law.

Accordingly, this must be true till the end of the world, that there is no kind of food which is unlawful in the sight of God; and, therefore, this passage is fitly and appropriately quoted in opposition to the tyrannical law of the Pope, which forbids the eating of flesh on certain days. And yet I am not unacquainted with the sophistical arguments which they employ. They affirm, that they do not forbid the eating of flesh, because they allege that it is unclean, (for they acknowledge that all kinds of food are in themselves clean and pure,) but that abstinence from flesh is enjoined on another ground, that it has a tendency to tame the lust of the flesh; as if the Lord had forbidden to eat swine’s flesh, because he judged swine to be unclean. Even under the Law the fathers reckoned that everything which God created is in itself pure and clean; but they held that they were unclean for this reason, that the use of them was unlawful, because God had forbidden it. All things are, therefore, pronounced by the Apostle to be pure, with no other meaning than that the use of all things is free, as regards the conscience. Thus, if any law binds the consciences to any necessity of abstaining from certain kinds of food, it wickedly takes away from believers that liberty which God had given them.

But to the polluted and unbelieving nothing is pure This is the second clause, in which he ridicules the vain and useless precautions of such instructors. He says that they gain nothing by guarding against uncleanness in certain kinds of food, because they cannot touch anything that is clean to them. Why so? Because they are “polluted,” and, therefore, by their only touching those things which were otherwise pure, they become “polluted.”

To the “polluted” he adds the “unbelieving,” ²³⁵ not as being a different class of persons; but the addition is made for the sake of explanation. Because there is no purity in the sight of God but that of faith, it follows that all unbelievers are unclean. By no laws or rules, therefore, will they obtain that cleanness which they desire to have; because, being themselves “polluted,” they will find nothing in the world that is clean to them. ²³⁶

But their mind and conscience are polluted He shows the fountain from which flows all the filth which is spread over the whole life of man; for, unless the heart be well purified, although men consider works to have great splendor, and a sweet smell, yet with God they will excite disgust by their abominable smell and by their filthiness.

“The Lord looketh on the heart,” (1Sa 16:7,)

and

“his eyes are on the truth.” (Jer 5:3.)

Whence it arises, that those things which are lofty before men are abomination before God.

The mind denotes the understanding, and the conscience relates rather to the affections of the heart. But here two things ought to be observed; first, that man is esteemed by God, not on account of outward works, but on account of the sincere desire of the heart; and, secondly, that the filth of infidelity is so great, that it pollutes not only the man, but everything that he touches. On this subject let the reader consult Hag 2:11. In like manner Paul teaches that

“all things are sanctified by the word,” (1Ti 4:5,)

because men use nothing in a pure manner till they receive it by faith from the hand of God.

Defender: Tit 1:15

"The plowing of the wicked, is sin," and even "the sacrifice of the wicked is abomination" (Pro 21:4, Pro 21:27)."

TSK: Tit 1:15

the pure : Luk 11:39-41; Act 10:15; Rom 14:14, Rom 14:20; 1Co 6:12, 1Co 6:13, 1Co 10:23, 1Co 10:25, 1Co 10:31; 1Ti 4:3, 1Ti 4:4

but : Pro 21:4; Hag 2:13; Zec 7:5, Zec 7:6; Mat 15:18; Rom 14:20,Rom 14:23; 1Co 11:27-29

their : 1Co 8:7; Heb 9:14, Heb 10:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Tit 1:15

Unto the pure all things are pure - See the notes at Rom 14:14, Rom 14:20. There is probably an allusion here to the distinctions made in respect to meats and drinks among the Jews. Some articles of food were regarded as "clean,"or allowed to be eaten, and some as "unclean,"or forbidden. Paul says that those distinctions ceased under the Christian dispensation, and that to those who had a conscience not easily troubled by nice and delicate questions about ceremonial observances, all kinds of food might be regarded as lawful and proper; compare the notes at 1Ti 4:4-5. If a man habitually maintains a good conscience in the sight of God, it will be accepted of him whether he do or do not abstain from certain kinds of food; compare the notes at Col 2:16. This passage, therefore, should not be interpreted as proving that all things are right and lawful for a Christian, or that whatever he may choose to do will be regarded as pure, but as primarily referring to distinctions in food, and meaning that there was no sanctity in eating one kind of food, and no sin in another, but that the mind was equally pure whatever was eaten.

The phrase has a proverbial cast, though I know not that it was so fused. The principle of the declaration is, that a pure mind - a truly pious mind - will not regard the distinctions of food and drink; of festivals, rites, ceremonies, and days, as necessary to be observed in order to promote its purity. The conscience is not to be burdened and enslaved by these things, but is to be controlled only by the moral laws which God has ordained. But there may be a somewhat higher application of the words - that every ordinance of religion, every command of God, every event that occurs in divine Providence, tends to promote the holiness of one who is of pure heart. He can see a sanctifying tendency in everything, and can derive from all that is commanded, and all that occurs, the means of making the heart more holy. While a depraved mind will turn every such thing to a pernicious use, and make it the means of augmenting its malignity and corruption, to the pure mind it will be the means of increasing its confidence in God, and of making itself more holy. To such a mind everything may become a means of grace.

But unto them that are defiled and unbelieving is nothing pure - Everything is made the means of increasing their depravity. No matter what ordinances of religion they observe; what distinctions of meats, or drinks, or days they regard, and what events of Providence occur, all are the occasion of augmented depravity. Such distinctions in food they make the means of fostering their pride and producing self-righteousness; the mercies of God they abuse to pamper their own lusts, and the afflictive events of Divine Providence they make the occasion of murmuring and rebellion. Naturally corrupt at heart, no ordinances of religion, and no events of Providence, make them any better, but all tend to deepen their depravity. A sentiment similar to this is found in the classic writers. Thus Seneca, Epis . 98. Malus animus omnia in malum vertit, etiam quae specie optimi venerunt . So again (de Beneficiis v. 12), (Quemadmodum stomachus morbo vitiatus, et colliques bilem, quoscunque acceperit cibos mutat - ita animus caecus, quicquid fill commiseris, id onus suum et perniciem facited .

But even their mind and conscience is defiled - It is not a mere external defilement - a thing which they so much dread - but a much worse kind of pollution, that which extends to the soul and the conscience. Everything which they do tends to corrupt the inner man more and more, and to make them really more polluted and abominable in the sight of God. The wicked, while they remain impenitent, are constantly becoming worse and worse. They make everything the means of increasing their depravity, and even these things which seem to pertain only to outward observances are made the occasion of the deeper corruption of the heart.

Poole: Tit 1:15

Unto the pure all things are pure: by the pure here (as appeareth by the terms opposed to it) are meant all those whose hearts are purified by faith, working by love in a holy life. To these he saith all things, that is, all the creatures of God, all meats and drinks, are pure. What God hath cleansed none ought to call common or impure, Act 10:14 ; so as, notwithstanding any law of God to the contrary, any believers under the gospel may eat of any meats.

But unto them that are defiled and unbelieving is nothing pure but if men be unbelievers, and so defiled, having not their hearts purified by faith, Act 15:9 , nothing is pure to them.

But even their mind and conscience is defiled their mind, their notion and understanding, is defiled; and their conscience, which is the practical judgment they make up about things, is defiled: if they forbear to eat, they are defiled through superstition; if they do eat, they sin by acting against the dictate of their conscience, which is the proximate rule of men’ s actions.

Haydock: Tit 1:15

All things are clean to the clean. That is, no creature is evil of its own nature; and the distinction of animals, clean and unclean, is now out of date, as are the other ceremonies of the Jewish law. And that to these unfaithful, defiled men, nothing is clean, because their consciences are defiled when they make use of them against their conscience. (Witham) ---

St. Paul here tells Titus, to be particularly on his guard against those who wished to introduce among Christians a distinction of meats, and to preach up the necessity of divers purifications prescribed by the Mosaic law. All kinds of meats, he says, are clean to those who preserve their hearts free from sin; it is not what enters into the body defiles a man. But to eat with unwashed hands; to eat swine's flesh, or meat that has been offered to idols: these things in themselves are indifferent actions, though particular circumstances may make them criminal. (1 Corinthians viii. 4, 5, 6, &c.) (Calmet) ---

But to the defiled, &c. On the contrary, the man whose soul is defiled with sin, or who lives in infidelity, never can possess purity of heart; whatever legal washings or purifications, whatever sacrifices or ceremonies of the law he may make use of, all these cannot wash away the stains of the soul. (Estius, Menochius, Tirinus)

Gill: Tit 1:15

Unto the pure all things are pure,.... The apostle having made mention of Jewish fables, and the traditions of the elders, takes notice of some darling notions, that these judaizing Christians had imbibed or retained; that there were some things, which being touched, or handled, or tasted, occasioned uncleanness, and which the apostle denies to them that are "pure"; by whom are meant, not such who are so in their own eyes, who yet may not be cleansed from their filthiness; nor do any become pure through ceremonial, moral, or evangelical performances, done by them; they are only pure, who are justified from all sin by Christ's righteousness, and are clean through the word or sentence of absolution spoken by him; and who are washed from their sins in his blood, and have that sprinkled upon their consciences, by which they are purged and cleansed from all sin; and who have the clean water of sanctifying grace sprinkled upon them, and have clean hearts, and right spirits created in them; and whose hearts are purified by faith, and have true principles of grace and holiness formed in them; whose graces are pure and genuine, their faith is unfeigned, their love is without dissimulation, and their hope without hypocrisy; and who, in consequence of all this, love pureness of heart, speak the pure language of Canaan, hold the mystery of the faith in a pure conscience, and follow after purity of life and conversation: to these "all things are pure"; whatever they touch, or handle, or eat, nothing can defile them; for it is not what enters into man that can pollute him; nor is any creature unclean of itself, but good, and to be received with thanksgiving; see Mat 15:11.

But unto them that are defiled and unbelieving is nothing pure; all mankind are defiled with sin; they are altogether become filthy; there is none good, no, not one; and all of them, or that belong to them, are unclean; the members of their body, and the powers and faculties of their soul, their mind and conscience, understanding, will, and affections; there is no place clean: they are originally so, from their first conception and birth; and they are actually defiled by their own evil thoughts, words, and doings: some are openly impure, like the dog and the swine, who wallow in their impieties, such are the profane part of the world; others are more secretly so, as those of a pharisaical complexion, nominal Christians, and formal professors; and such the apostle has here in view: and who, notwithstanding their profession of the Christian religion, were "unbelieving"; they had not true faith in Christ, though they professed it; they were not indeed unbelieving, as the Jews, who rejected Jesus as the Messiah: yet they did not purely and cordially embrace the doctrines of the Gospel, nor yield a spiritual and cheerful subjection to the ordinances of it; but were for mixing the ceremonies of the law with the institutions of Christ: and to these were "nothing pure"; right and lawful to be done, or not done, even in the case supposed, about eating things forbidden by the ceremonial law; to eat them would be to eat with offence, to their own consciences, on their principles, and so be evil, Rom 14:20 and to abstain from them on account of laws not in force, would be superstition and will worship, and so criminal, Col 2:21. There is nothing that defiled persons can do, but what is unclean; as are their persons, so are their offerings and works, Hag 2:14, and being destitute of true faith, whatever they do is sin, and not anything they do can be acceptable and well pleasing to God, Rom 14:23. There were some things among the Jews, which were prohibited to them that were defiled, and were free to them that were pure: thus, for instance ^u,

"the flesh of the most holy things, and the flesh of those which are lightly holy, boiled with flesh of delight, (or common flesh,) are forbidden לטמאים, "to the defiled", but are free לטהורים, "to the pure".''

Which one of their commentators ^w thus explains;

"the flesh of the most holy things is forbidden to strangers, though pure; the flesh of things lightly holy is free to strangers that are pure, but forbidden to them that are defiled.''

Whether there may be any allusion to this, may be considered: however, the reason the apostle gives why nothing is pure to the impure, is, because of the pollution of the superior powers and faculties of their soul:

but even their mind and conscience is defiled; there is nothing in them, or that belongs to them, that is pure; their mind or understanding, which conceives and judges of things, and forms notions of them; and the conscience, which draws conclusions from them, are both defiled with sin; and what then must the thoughts, the words and actions of such persons be? it matters not what they do, or abstain from, what they touch, taste, or handle, or if they do not, they sin in all they do.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Tit 1:15

^{( 11 )} Unto the pure all things [are] pure: but unto them that are defiled and unbelieving [is] nothing pure; but even their ^{( o )} mind and conscience is defiled.

^{( 11 )} He shows in few words, that purity consists not in any external worship, and that which is according to the old Law (as indifference of meats, and washings, and other such things which are abolished) but in the mind and conscience. And whoever teaches otherwise, does not know what true religion really is, and also is not to be heeded.

^{( o )} If our minds and consciences are unclean, what cleanness is there in us before regeneration?

Commentary -- Verse Range Notes

TSK Synopsis: Tit 1:1-16

1 For what end Titus was left in Crete.

6 How they that are to be chosen ministers ought to be qualified.

11 The mouths of evil teachers to be stopped;

12 and what manner of men they be.

Combined Bible: Tit 1:15

Unto the pure all things [are] pure:

MHCC: Tit 1:10-16

False teachers are described. Faithful ministers must oppose such in good time, that their folly being made manifest, they may go no further They had a base end in what they did; serving a worldly interest under pretence of religion: for the love of money is the root of all evil. Such should be resisted, and put to shame, by sound doctrine from the Scriptures. Shameful actions, the reproach of heathens, should be far from Christians; falsehood and lying, envious craft and cruelty, brutal and sensual practices, and idleness and sloth, are sins condemned even by the light of nature. But Christian meekness is as far from cowardly passing over sin and error, as from anger and impatience. And though there may be national differences of character, yet the heart of man in every age and place is deceitful and desperately wicked. But the sharpest reproofs must aim at the good of the reproved; and soundness in the faith is most desirable and necessary. To those who are defiled and unbelieving, nothing is pure; they abuse, and turn things lawful and good into sin. Many profess to know God, yet in their lives deny and reject him. See the miserable state of hypocrites, such as have a form of godliness, but are without the power; yet let us not be so ready to fix this charge on others, as careful that it does not apply to ourselves.

Matthew Henry: Tit 1:6-16

The apostle here gives Titus directions about ordination, showing whom he should ordain, and whom not.

I. Of those whom he should ordain. He points out their qualifications and virtues; such as respect their life and manners, and such as relate to their doctrine: the former in the sixth, seventh, and eighth verses, and the latter in the ninth.

1. Their qualifications respecting their life and manners are,

(1.) More general: If any be blameless; not absolutely without fault, so none are, for there is none that liveth and sinneth not; nor altogether unblamed, this is rare and difficult. Christ himself and his apostles were blamed, though not worthy of it. In Christ thee was certainly nothing blamable; and his apostles were not such as their enemies charged them to be. But the meaning is, He must be one who lies not under an ill character; but rather must have good report, even from those that are without; not grossly or scandalously guilty, so as would bring reproach upon the holy function; he must not be such a one.

(2.) More particularly.

[1.] There is his relative character. In his own person, he must be of conjugal chastity: The husband of one wife. The church of Rome says the husband of no wife, but from the beginning it was not so; marriage is an ordinance from which no profession nor calling is a bar. 1Co 9:5, Have I not power, says Paul, to lead about a sister, a wife, as well as other apostles? Forbidding to marry is one of the erroneous doctrines of the antichristian church, 1Ti 4:3. Not that ministers must be married; this is not meant; but the husband of one wife may be either not having divorced his wife and married another (as was too common among those of the circumcision, even for slight causes), or the husband of one wife, that is, at one and the same time, no bigamist; not that he might not be married to more than one wife successively, but, being married, he must have but one wife at once, not two or more, according to the too common sinful practice of those times, by a perverse imitation of the patriarchs, from which evil custom our Lord taught a reformation. Polygamy is scandalous in any, as also having a harlot or concubine with his lawful wife; such sin, or any wanton libidinous demeanour, must be very remote from such as would enter into so sacred a function. And, as to his children, having faithful children, obedient and good, brought up in the true Christian faith, and living according to it, at least as far as the endeavours of the parents can avail. It is for the honour of ministers that their children be faithful and pious, and such as become their religion. Not accused of riot, nor unruly, not justly so accused, as having given ground and occasion for it, for otherwise the most innocent may be falsely so charged; they must look to it therefore that there be no colour for such censure. Children so faithful, and obedient, and temperate, will be a good sign of faithfulness and diligence in the parent who has so educated and instructed them; and, from his faithfulness in the less, there may be encouragement to commit to him the greater, the rule and government of the church of God. The ground of this qualification is shown from the nature of his office (Tit 1:7): For a bishop must be blameless, as the steward of God. Those before termed presbyters, or elders, are in this verse styled bishops; and such they were, having no ordinary fixed and standing officers above them. Titus's business here, it is plain, was but occasional, and his stay short, as was before noted. Having ordained elders, and settled in their due form, he went and left all (for aught that appears in scripture) in the hands of those elders whom the apostle here calls bishops and stewards of God. We read not in the sacred writings of any successor he had in Crete; but to those elders or bishops was committed the full charge of feeding, ruling, and watching over their flock; they wanted not any powers necessary for carrying on religion and the ministry of it among them, and committing it down to succeeding ages. Now, being such bishops and overseers of the flock, who were to be examples to them, and God's stewards to take care of the affairs of his house, to provide for and dispense to them things needful, there is great reason that their character should be clear and good, that they should be blameless. How else could it be but that religion must suffer, their work be hindered, and souls prejudiced and endangered, whom they were set to save? These are the relative qualifications with the ground of them.

[2.] The more absolute ones are expressed, First, Negatively, showing what an elder or bishop must not be: Not self-willed. The prohibition is of large extent, excluding self-opinion, or overweening conceit of parts and abilities, and abounding in one's own sense, - self-love, and self-seeking, making self the centre of all, - also self-confidence and trust, and self-pleasing, little regarding or setting by others, - being proud, stubborn, froward, inflexible, set on one's own will and way, or churlish as Nabal: such is the sense expositors have affixed to the term. A great honour it is to a minister not to be thus affected, to be ready to ask and to take advice, to be ready to defer as much as reasonably may be to the mind and will of others, becoming all things to all men, that they may gain some. Not soon angry, mē orgilon , not one of a hasty angry temper, soon and easily provoked and inflamed. How unfit are those to govern a church who cannot govern themselves, or their own turbulent and unruly passions! The minister must be meek and gentle, and patient towards all men. Not given to wine; thee is no greater reproach on a minister than to be a wine-bibber, one who loves it, and gives himself undue liberty this way who continues at the wine or strong drink till it inflames him. Seasonable and moderate use of this, as of the other good creatures of God, is not unlawful. Use a little wine for thy stomach's sake, and thine often infirmities, said Paul to Timothy, 1Ti 5:23. But excess therein is shameful in all, especially in a minister. Wine takes away the heart, turns the man into a brute: here most proper is that exhortation of the apostle (Eph 5:18), Be not drunk with wine, wherein is excess; but be filled with the Spirit. Here is no exceeding, but in the former too easily there may: take heed therefore of going too near the brink. No striker, in any quarrelsome or contentious manner, not injuriously nor out of revenge, with cruelty or unnecessary roughness. Not given to filthy lucre; not greedy of it (as 1Ti 3:3), whereby is not meant refusing a just return for their labours, in order to their necessary support and comfort; but not making gain their first or chief end, not entering into the ministry nor managing it with base worldly views. Nothing is more unbecoming a minister, who is to direct his own and others' eyes to another world, than to be too intent upon this. It is called filthy lucre, from its defiling the soul that inordinately affects or greedily looks after it, as if it were any otherwise desirable than for the good and lawful uses of it. Thus of the negative part of the bishop's character. But, Secondly, Positively: he must be (Tit 1:8) a lover of hospitality, as an evidence that he is not given to filthy lucre, but is willing to use what he has to the best purposes, not laying up for himself, so as to hinder charitable laying out for the good of others; receiving and entertaining strangers (as the word imports), a great and necessary office of love, especially in those times of affliction and distress, when Christians were made to fly and wander for safety from persecution and enemies, or in travelling to and fro where there were not such public houses for reception as in our days, nor, it may be, had many poor saints sufficiency of their own for such uses - then to receive and entertain them was good and pleasing to God. And such a spirit and practice, according to ability and occasion, are very becoming such as should be examples of good works. A lover of good men, or of good things; ministers should be exemplary in both; this will evince their open piety, and likeness to God and their Master Jesus Christ: Do good to all, but especially to those of the household of faith, those who are the excellent of the earth, in whom should be all our delight. Sober, or prudent, as the word signifies; a needful grace in a minister both for his ministerial and personal carriage and management. He should be a wise steward, and one who is not rash, or foolish, or heady; but who can govern well his passions and affections. Just in things belonging to civil life, and moral righteousness, and equity in dealings, giving to all their due. Holy, in what concerns religion; one who reverences and worships God, and is of a spiritual and heavenly conversation. Temperate; it comes from a word that signifies strength, and denotes one who has power over his appetite and affections, or, in things lawful, can, for good ends, restrain and hold them in. Nothing is more becoming a minister than such things as these, sobriety, temperance, justice, and holiness - sober in respect of himself, just and righteous towards all men, and holy towards God. And thus of the qualifications respecting the minister's life and manners, relative and absolute, negative and positive, what he must not, and what he must, be and do.

2. As to doctrine,

(1.) Here is his duty: Holding fast the faithful word, as he has been taught, keeping close to the doctrine of Christ, the word of his grace, adhering thereto according to the instructions he has received - holding it fast in his own belief and profession, and in teaching others. Observe, [1.] The word of God, revealed in the scripture, is a true and infallible word; the word of him that is the amen, the true and faithful witness, and whose Spirit guided the penmen of it. Holy men of God spoke as they were moved by the Holy Ghost. [2.] Ministers must hold fast, and hold forth, the faithful word in their teaching and life. I have kept the faith, was Paul's comfort (2Ti 4:7), and not shunned to declare the whole counsel of God; there was his faithfulness, Act 20:27.

(2.) Here is the end: That he may be able, by sound doctrine, both to exhort, and to convince the gainsayers, to persuade and draw others to the true faith, and to convince the contrary-minded. How should he do this if he himself were uncertain or unsteady, not holding fast that faithful word and sound doctrine which should be the matter of this teaching, and the means and ground of convincing those that oppose the truth? We see here summarily the great work of the ministry - to exhort those who are willing to know and do their duty, and to convince those that contradict, both which are to be done by sound doctrine, that is, in a rational instructive way, by scripture-arguments and testimonies, which are the infallible words of truth, what all may and should rest and be satisfied in and determined by. And thus of the qualifications of the elders whom Titus was to ordain.

II. The apostle's directory shows whom he should reject or avoid - men of another character, the mention of whom is brought in as a reason of the care he had recommended about the qualifications of ministers, why they should be such, and only such, as he had described. The reasons he takes both from bad teachers and hearers among them, Tit 1:10, to the end.

1. From bad teachers. (1.) Those false teachers are described. They were unruly, headstrong and ambitious of power, refractory and untractable (as some render it), and such as would not bear nor submit themselves to the discipline and necessary order in the church, impatient of good government and of sound doctrine. And vain talkers and deceivers, conceiting themselves to be wise, but really foolish, and thence great talkers, falling into errors and mistakes, and fond of them, and studious and industrious to draw others into the same. Many such there were, especially those of the circumcision, converts as they pretended, at least, from the Jews, who yet were for mingling Judaism and Christianity together, and so making a corrupt medley. These were the false teachers. (2.) Here is the apostle's direction how to deal with them (Tit 1:11): Their mouths must be stopped; not by outward force (Titus had no such power, nor was this the gospel method), but by confutation and conviction, showing them their error, not giving place to them even for an hour. In case of obstinacy indeed, breaking the peace of the church, and corrupting other churches, censures are to have place, the last means for recovering the faulty and preventing the hurt of many. Observe, Faithful ministers must oppose seducers in good time, that, their folly being made manifest, they may proceed no further. (3.) The reasons are given for this. [1.] From the pernicious effects of their errors: They subvert whole houses, teaching things which they ought not (namely, the necessity of circumcision, and of keeping the law of Moses, etc.), so subverting the gospel and the souls of men; not some few only, but whole families. It was unjustly charged on the apostles that they turned the world upside down; but justly on these false teachers that they drew many from the true faith to their ruin: the mouths of such should be stopped, especially considering, [2.] Their base end in what they do: For filthy lucre's sake, serving a worldly interest under pretence of religion. Love of money is the root of all evil. Most fit it is that such should be resisted, confuted, and put to shame, by sound doctrine, and reasons from the scriptures. Thus of the grounds respecting the bad teachers.

II. In reference to their people or hearers, who are described from ancient testimony given of them.

1. Here is the witness (Tit 1:12): One of themselves, even a prophet of their own, that is, one of the Cretans, not of the Jews, Epimenides a Greek poet, likely to know and unlikely to slander them. A prophet of their own; so their poets were accounted, writers of divine oracles; these often witnessed against the vices of the people: Aratus, Epimenides, and others among the Greeks; Horace, Juvenal, and Persius, among the Latins: much smartness did they use against divers vices.

2. Here is the matter of his testimony: Krētes aei pseustaî kaka thēriâ gasteres argai - The Cretans are always liars, evil beasts, slow bellies. Even to a proverb, they were infamous for falsehood and lying; kretizein , to play the Cretan, or to lie, is the same; and they were compared to evil beasts for their sly hurtfulness and savage nature, and called slow bellies for their laziness and sensuality, more inclined to eat than to work and live by some honest employment. Observe, Such scandalous vices as were the reproach of heathens should be far from Christians: falsehood and lying, invidious craft and cruelty, all beastly and sensual practices, with idleness and sloth, are sins condemned by the light of nature. For these were the Cretans taxed by their own poets.

3. Here is the verification of this by the apostle himself: Tit 1:13. This witness is true, The apostle saw too much ground for that character. The temper of some nations is more inclined to some vices than others. The Cretans were too generally such as here described, slothful and ill-natured, false and perfidious, as the apostle himself vouches. And thence,

4. He instructs Titus how to deal with them: Wherefore rebuke them sharply. When Paul wrote to Timothy he bade him instruct with meekness; but now, when he writes to Titus, he bids him rebuke them sharply. The reason of the difference may be taken from the different temper of Timothy and Titus; the former might have more keenness in his disposition, and be apt to be warm in reproving, whom therefore he bids to rebuke with meekness; and the latter might be one of more mildness, therefore he quickens him, and bids him rebuke sharply. Or rather it was from the difference of the case and people: Timothy had a more polite people to deal with, and therefore he must rebuke them with meekness; and Titus had to do with those who were more rough and uncultivated, and therefore he must rebuke them sharply; their corruptions were many and gross, and committed without shame or modesty, and therefore should be dealt with accordingly. There must in reproving be a distinguishing between sins and sins; some are more gross and heinous in their nature, or in the manner of their commission, with openness and boldness, to the greater dishonour of God and danger and hurt to men: and between sinners and sinners; some are of a more tender and tractable temper, apter to be wrought on by gentleness, and to be sunk and discouraged by too much roughness and severity; others are more hardy and stubborn, and need more cutting language to beget in them remorse and shame. Wisdom therefore is requisite to temper and manage reproofs aright, as may be most likely to do good. Jud 1:22, Jud 1:23, Of some have compassion, making a difference; and others save with fear, pulling them out of the fire. The Cretans' sins and corruptions were many, great, and habitual; therefore they must be rebuked sharply. But that such direction might not be misconstrued,

5. Here is the end of it noted: That they may be sound in the faith (Tit 1:14), not giving heed to Jewish fables, and commandments of men, that turn from the truth; that is, that they may be and show themselves truly and effectually changed from such evil tempers and manners as those Cretans in their natural state lived in, and may not adhere to nor regard (as some who were converted might be too ready to do) the Jewish traditions and the superstitions of the Pharisees, which would be apt to make them disrelish the gospel, and the sound and wholesome truths of it. Observe, (1.) The sharpest reproofs must aim at the good of the reproved: they must not be of malice, nor hatred, nor ill-will, but of love; not to gratify pride, passion, nor any evil affection in the reprover, but to reclaim and reform the erroneous and the guilty. (2.) Soundness in the faith is most desirable and necessary. This is the soul's health and vigour, pleasing to God, comfortable to the Christian, and what makes ready to be cheerful and constant in duty. (3.) A special means to soundness in the faith is to turn away the ear from fables and the fancies of men (1Ti 1:4): Neither give heed to fables and endless genealogies, that minister questions rather than godly edifying, which is in faith. So 1Ti 4:7, Refuse profane and old wives' fables, and exercise thyself rather to godliness. Fancies and devices of men in the worship of God are contrary to truth and piety. Jewish ceremonies and rites, that were at first divine appointments, the substance having come and their season and use being over, are now but unwarranted commands of men, which not only stand not with, but turn fRom. the truth, the pure gospel truth and spiritual worship, set up by Christ instead of that bodily service under the law. (4.) A fearful judgment it is to be turned away from the truth, to leave Christ for Moses, the spiritual worship of the gospel for the carnal ordinances of the law, or the true divine institutions and precepts for human inventions and appointments. Who hath bewitched you (said Paul to the Galatians, Gal 3:1, Gal 3:3) that you should not obey the truth? Having begun in the Spirit, are you made perfect by the flesh? Thus having shown the end of sharply reproving the corrupt and vicious Cretans, that they might be sound in the faith, and not heed Jewish fables and commands of men,

6. He gives the reasons of this, from the liberty we have by the gospel from legal observances, and the evil and mischief of a Jewish spirit under the Christian dispensation in the last two verses. To good Christians that are sound in the faith and thereby purified all things are pure. Meats and drinks, and such things as were forbidden under the law (the observances of which some still maintain), in these there is now no such distinction, all are pure (lawful and free in their use), but to those that are defiled and unbelieving nothing is pure; things lawful and good they abuse and turn to sin; they suck poison out of that from which others draw sweetness; their mind and conscience, those leading faculties, being defiled, a taint is communicated to all they do. The sacrifice of the wicked is an abomination to the Lord, Pro 15:8. And Pro 21:4, The ploughing of the wicked is sin, not in itself, but as done by him; the carnality of the mind and heart mars all the labour of the hand.

Objection. But are not these judaizers (as you call them) men who profess religion, and speak well of God, and Christ, and righteousness of life, and should they be so severely taxed? Answer, They profess that they know God; but in works they deny him, being abominable, and disobedient, and to every good work reprobate, Tit 1:16. There are many who in word and tongue profess to know God, and yet in their lives and conversations deny and reject him; their practice is a contradiction to their profession. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: with their mouth they show much love, but their heart goeth after their covetousness, Eze 33:31. Being abominable, and disobedient, and to every good work reprobate. The apostle, instructing Titus to rebuke sharply, does himself rebuke sharply; he gives them very hard words, yet doubtless no harder than their case warranted and their need required. Being abominable - bdeluktoi , deserving that God and good men should turn away their eyes from them as nauseous and offensive. And disobedient - apeitheis , unpersuadable and unbelieving. They might do divers things; but it was not the obedience of faith, nor what was commanded, or short of the command. To every good work reprobate, without skill or judgment to do any thing aright. See the miserable condition of hypocrites, such as have a form of godliness, but without the power; yet let us not be so ready to fix this charge on others as careful that it agree not to ourselves, that there be not in us an evil heart of unbelief, in departing from the living God; but that we be sincere and without offence till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God, Phi 1:10, Phi 1:11.

Barclay: Tit 1:13-16

The great characteristic of the Jewish faith was its thousands of rules and regulations. This, that and the next thing were branded as unclean; this, that and the next food were held to be tabu. When Judaism and Gnosticism joined hands even the body became unclean and the natural instincts of the body were held to be evil. The inevitable result was that long lists of sins were constantly being created. It became a sin to touch this or that; it became a sin to eat this or that food; it even became a sin to marry and to beget children. Things which were either good in themselves or quite natural became defiled.

So Paul strikes out the great principle--To the pure all things are pure. He had already said that even more definitely in Rom 14:20when, to those who were constantly involved in questions about clean and unclean foods, he said: "All things are pure." It may well be that this phrase is not only a proverb but an actual saying of Jesus. When Jesus was speaking about these countless Jewish rules and regulations, he said: "There is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him" (Mar 7:15).

It is a man's heart which makes all the difference. If he is pure in heart, all things are pure to him. If he is unclean in heart, then he makes unclean everything he thinks about or speaks about or touches. This was a principle which the great classical writers had often stated. "Unless the vessel is pure," said Horace, "everything you pour into it grows bitter." Seneca said: "Just as a diseased stomach alters the food which it receives, so the darkened mind turns everything you commit to it to its own burden and ruin. Nothing can come to evil men which is of any good to them, nay nothing can come to them which does not actually harm them. They change whatever touches them into their own nature. And even things which would be of profit to others become pernicious to them." The man with a dirty mind makes all things dirty. He can take the loveliest things and cover them with smut. But the man whose mind is pure finds all things pure.

It is said of these men that both their mind and conscience are defiled. A man comes to his decisions and forms his conclusions by using two faculties. He uses intellect to think things out; he uses conscience to listen to the voice of God. But if his intellect is warped in such a way that it can see the unclean thing anywhere, and if his conscience is darkened and numbed by his continual consent to evil, he can take no good decision at all.

A man must keep the white shield of his innocence unstained. If he lets impurity infect his mind, he sees all things through a mist of uncleanness. His mind soils every thought that enters into it; his imagination turns to lust every picture which it forms; he misinterprets every motive; he gives a double meaning to every statement. To escape that uncleanness we must walk in the cleansing presence of Jesus Christ.

Barclay: Tit 1:13-16

When a man gets into this state of impurity, he may know God intellectually but his life is a denial of that knowledge. Three things are singled out here about such a man.

(i) He is repulsive. The word (bdeluktos, 947) is the word particularly used of heathen idols and images. It is the word from which the noun bdelugma (946), an abomination, comes. There is something repulsive about a man with an obscene mind, who makes sniggering jests and is a master of the unclean innuendo.

(ii) He is disobedient. Such a man cannot obey the will of God. His conscience is darkened. He has made himself such that he can hardly hear the voice of God, let alone obey it. A man like that cannot be anything else but an evil influence and is therefore unfit to be an instrument in the hand of God.

(iii) That is just another way of saying that he has become useless to God and to his fellow-men. The word used for useless (adokimos, 96) is interesting. It is used to describe a counterfeit coin which is below standard weight. It is used to describe a cowardly soldier who fails in the testing hour of battle. It is used of a rejected candidate for office, a man whom the citizens regarded as useless. It is used of a stone which the builders rejected. (If a stone had a flaw in it, it was marked with a capital A, for adokimos (96), and left aside, as being unfit to have any place in the building.) The ultimate test of life is usefulness, and the man whose influence is ever towards that which is unclean is of no use to God or to his fellow-men. Instead of helping God's work in the world, he hinders it; and uselessness always invites disaster.

Constable: Tit 1:5--3:12

II. INSTRUCTIONS FOR SETTING THE CHURCH IN ORDER 1:5--3:11

As in 1 Timothy, Paul plunged into the business of his letter immediately since he was writing a trusted colleague. This partially explains the absence of a thanksgiving section in these two epistles. The serious threat of false teaching may be another reason. By contrast, 2 Timothy is more personal, and it contains a thanksgiving.

Constable: Tit 1:10-16

B. The correction of false teachers 1:10-16

Paul emphasized the need to guard the church against false teaching to inform Titus how to deal with the problems false teachers create. The instructions in this pericope naturally grew out of Paul's emphasis on the elder's responsibility to handle the Scriptures accurately and to correct those who misrepresent them (v. 9).

1:10-11 Paul characterized the false teachers as rebellious (against God's truth) and empty talkers; their words were only human opinion rather than God's Word. He also said they were deceivers. Their listeners expected that what they were teaching was the truth, but it was not. Such men existed especially among the Jews, perhaps orthodox Jews, but mainly among Jewish Christians. Titus had to shut their mouths because they were causing great upheaval in the church. Their motive, Paul revealed, was money obtained illegitimately, probably by teaching falsehood under the guise of truth.

"When a teacher or a preacher looks on his teaching or preaching as a career designed for personal advancement and personal profit and gain, he is in a perilous condition."³²

"The term households' may refer specifically to actual family units; however, the term probably refers to house-churches where most Christian instruction was conducted."³³

I prefer the normal meaning of the word, which is family units.

1:12-13a The Cretan poet that Paul quoted was Epimenides, who lived in the sixth century B.C. This line from one of his writings had received wide acceptance in the Greek world as being true. Paul agreed with this poet. The Cretans generally tended to be liars, beastly, lazy, and gluttonous.

"So notorious were the Cretans that the Greeks actually formed a verb kretizein, to Cretize, which meant to lie and to cheat . . ."³⁴

1:13b-14 Paul evidently felt these qualities marked the false teachers especially. Therefore he charged Titus to rebuke the false teachers sharply.

"Failure to confront problems within the church, whether theologically or practically based, may be indicative of a basic indifference with regard to God's truth or the nurturing of truly Christian relationships. The fear of giving offense and a highly individualized view of personal faith may discourage church leaders from following the biblical mandate to rebuke. The restoration that is possible both in fellowship and in sound doctrine is compromised by this reluctance to confront. Loving, sensitive, yet firm confrontation can result in stronger relationships and restored unity or perhaps a needed purging of those who deny the truth."³⁵

Apparently Jewish myths and laws laid down by those who rejected God's truth fascinated these false teachers (cf. 1 Tim. 1:4; 4:3-7; 6:3-4; Col. 2:21-22).

The context does not clarify whether those who turn away from the truth are believers or unbelievers (cf. 2 Thess. 2:3). They could be Christians (cf. Luke 8:13; 1 Tim. 4:1; Heb. 3:12)³⁶ or non-Christians (cf. Luke 13:27; 2 Thess. 2:11) or both.

1:15 These "commandments of men" (v. 14) involved abstaining from certain foods (1 Tim. 4:1-4; Col. 2:20-22). Paul reminded his readers that to the pure in heart all things, including foods, are pure (clean; cf. Matt. 15:11; Mark 7:15, 20; Luke 11:39-41). However the impure in heart spread impurity wherever they go through their words and deeds (cf. Hag. 2:13-14).

1:16 Verse 15 looks at the attitudes of the false teachers whereas verse 16 views their actions. The divisive and destructive influence of the false teachers betrayed their inner attitude of impurity regarding God's truth. They were really abominable and disobedient to God as well as disapproved by Him. They could do no deeds He would approve.

"Of all bad men religious bad men are the worse."³⁷

Whenever a person's talk and walk conflict it is usually his walk rather than his talk that reveals what he really is (1 John 1:6).

College: Tit 1:1-16

TITUS 1

I. SALUTATION (1:1-4)

¹ Paul, a servant of God and an apostle of Jesus Christ for the faith of God's elect and the knowledge of the truth that leads to godliness - ² a faith and knowledge resting on the hope of eternal life, which God, who does not lie, promised before the beginning of time, ³ and at his appointed season he brought his word to light through the preaching entrusted to me by the command of God our Savior,

⁴ To Titus, my true son in our common faith:

Grace and peace from God the Father and Christ Jesus our Savior.

The salutation to Titus differs from the salutations in 1 and 2 Timothy at some significant points. In Titus, Paul offers an elaborate discourse on his apostleship (vv. 1-3). Only Romans has a similar elaboration. These verses are comprised of one long, complex sentence emphasizing the purpose of Paul's apostleship. The reason for this elaboration does not seem to be that people are questioning his authority (cf. 2 Cor). Rather the concern is to encourage relatively new Christians in their faith as a safeguard against false teaching. This elaboration may, therefore, be no more than a verification of the message they have accepted.

1:1 Paul, a servant of God and an apostle of Jesus Christ

Paul begins by describing himself as a servant (dou'lo" , doulos , literally "a slave") of God. Usually Paul describes himself as "a slave of Christ Jesus." The variation here simply indicates the high christology of Paul. Here, as in most of his letters, Paul indicates that he is "an apostle of Jesus Christ" to signify his apostolic authority.

for the faith of God's elect

While Paul normally identifies his apostleship by giving its source (e.g., "by the will of God"), here he moves to its purpose. His apostleship is first "for the faith of God's elect." Although the word translated "for" (katav , kata ) frequently means "according to," when the KJV translates it thus in this verse, it has probably missed Paul's intended sense. The basic meaning in this context is "with a view to"; thus the NIV rendering is correct. Paul's apostleship was given him by God so that the "elect" of God might be brought to faith (here to be understood as "trust"). The phrase "God's elect" is used in the NT only by Paul (cf. Rom 8:33; Col 3:12; 2 Tim 2:10). As Lea and Griffin have noted the concept of the elect "produces a certain intellectual tension, particularly with regard to 'free will' or personal activity in one's salvation." The term "elect" is always used by Paul of those who have accepted the gospel message and emphasizes their security before God.

and the knowledge of the truth that leads to godliness -

Paul's apostleship is also concerned with the "knowledge of the truth" (cf. 1 Tim 2:4; 2 Tim 2:25; 3:7). Paul's discussion later in the book of false teachers indicates that some have a defective grasp of "the truth," i.e., the gospel message. The truth is concerned with "godliness" (eujsevbeia , eusebeia , see discussion on 1 Tim 2:2 and 3:16). The visible manifestation of the truth in the lives of the elect is godly, reverential behavior.

1:2 a faith and knowledge resting on the hope of eternal life,

The NIV translators have seen the next phrase "on the hope of eternal life" as modifying both "faith" and "knowledge" and have thus repeated them in v. 2. Kelly, however, has argued that the phrase should be translated " in the hope of eternal life" and be seen as modifying Paul's claim as an apostle of Jesus Christ in v. 1. It is probably most reasonable to follow Hendriksen's suggestion (a kind of both/and approach) and to understand that Paul intends for Titus to see " all that has been said so far - his service and apostleship in the interest of the faith of God's elect and their acknowledgement of the truth which accords with godliness - rests on the hope of life everlasting. . . ." In a somewhat similar fashion, Knight suggests that this phrase speaks of a hope which Paul as apostle shares with the elect as he carries out his ministry.

which God, who does not lie, promised before the beginning of time,

The word "hope" (ejlpiv" , elpis ) is used in the normal NT sense of "earnest expectation" or "anxious awaiting." That hope is sure because "God does not lie." He promised that life "before the beginning of time" (literally "before the time of the ages").

1:3 and at his appointed season he brought his word to light through the preaching entrusted to me by the command of God our Savior,

At his own just-the-right time, "his appointed season," he made clear "his word" (used in the Pastoral Epistles as a synonym for "the gospel message"; Titus 1:9; 2:5; 2 Tim 2:9, 15; 4:2). That message was delivered through Paul's preaching. Paul emphasizes that his preaching was not a matter of his choosing, but a sacred trust given by God's command. The phrase "by the command of God our Savior" is exactly paralleled in 1 Tim 1:1.

1:4 To Titus, my true son in our common faith:

Paul addresses Titus as his "true" or "legitimate" son, a phrase that also finds an exact parallel in 1 Tim 1:2. That legitimacy is still Paul's focus with the added descriptive phrase "in our common faith."

Grace and peace from God the Father and Christ Jesus our Savior.

Paul concludes the salutation with his normal greeting, "grace and peace."

The grace and peace which he desires for Titus come "from God the Father and Christ Jesus our Savior." Paul's use of "God our Savior" in v. 3 indicates that God is the originator of salvation. With the phrase "Christ Jesus our Savior" in v. 4 he identifies the same function for Jesus, again reflecting his high christology.

II. APPOINTING ELDERS (1:5-16)

In v. 5 Paul moves immediately to the subject at hand without his typical thanksgiving. "This letter, like 1 Timothy, is all 'business,' not a personal communication to Titus (cf. the very different 2 Timothy)." Unlike 1 Timothy the "business" is not primarily false teachers and their heretical teachings, rather it is a threat from a "circumcision group" (1:10) and Paul's concern that elders be appointed who will be able to resist and refute the false teachers.

Paul begins with the matter of setting the church in order by getting elders appointed (vv. 5-9) and then moves to discuss their response to the false teachers (vv. 10-16). The first paragraph, on the surface, looks very much like 1 Tim 3:1-7. In both texts Paul lists fifteen characteristics or qualifications for overseers or elders; in fact five of the qualifications are identical and five or six others correspond rather closely in the two lists. See the chart below which details some of these similarities. There are, however, some striking differences. (1) Titus is to appoint elders in new works. (2) Although overseers are to be able teachers in 1 Timothy, in Titus 1:9 Paul spells out even clearer the duty of these men: they are to "encourage others by sound doctrine and refute" false teachers who oppose the truth. (3) Fee has noted that the whole list in Titus has a more orderly arrangement.

A. QUALIFICATIONS OF ELDERS (1:5-9)

⁵ The reason I left you in Crete was that you might straighten out what was left unfinished and appoint ^a elders in every town, as I directed you. ⁶ An elder must be blameless, the husband of but one wife, a man whose children believe and are not open to the charge of being wild and disobedient. ⁷ Since an overseer ^b is entrusted with God's work, he must be blameless - not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. ⁸ Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. ⁹ He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.

^a 5 Or ordain ^b 7 Traditionally bishop

1:5 The reason I left you in Crete

Paul had "left" Titus (the implication is that Paul had been with Titus on Crete) to "straighten out what was left unfinished and appoint elders in every town," as Paul had "directed" him. The events mentioned here do not fit the context of Paul's first visit to Crete on his way to Rome (Acts 27:8). A visit after Paul's release from the Roman imprisonment at the end of Acts should be assumed (see the Introduction).

was that you might straighten out what was left unfinished and appoint elders in every town, as I directed you.

The phrase "straighten out" need not imply that major problems existed. Rather the primary task was to do some things that had not yet been accomplished. The things "left unfinished" are clarified by Paul's instructions to "appoint elders in every town." The fact that Titus had already been directed by Paul to do so may well indicate that the message was as much for the church as for Titus. The word appoint (katasthvsh/" , katastçsçs ) need not mean that Titus was to do all the picking. It may rather indicate a task more like that of the apostles in Acts 6:7 after the congregation has selected men bearing the required qualities. Paul has given the qualifications for elders both for the benefit of Titus, who may well lead the process, and also for the churches on Crete.

1:6 An elder must be blameless,

In Titus Paul begins the qualification list differently than in 1 Timothy. Instead of beginning "an elder must be" as he did with the overseer in 1 Tim 3:2 and as the NIV renders Titus 1:6, the sentence actually begins "if any man is." Paul does move to "an overseer must be" in v. 7. This difference is really of little consequence in terms of Paul's intent. Paul begins by saying that an elder is to be "blameless" (ajnevgklhto" , anenklçtos ), a synonym to the word used in 1 Tim 3:2, "above reproach" (ajnepivlhmpton , anepilçmpton ). "Blameless," like "above reproach" in 1 Timothy, serves as the primary qualification by which other qualifications must be understood.

The qualification lists for overseers/bishops in Titus 1 and 1 Timothy 3 have much in common. The chart opposite provides a means of comparing those qualifications.

the husband of but one wife, a man whose children believe

In Titus Paul begins by giving two items regarding the elders' home life which are necessary if he is to be "blameless." First, he must be "the husband of but one wife" (see the discussion of the phrase at 1 Tim 3:2). Second he must have "children who believe" and who "are not open to the charge of being wild and disobedient." There has been much debate as to the meaning of "whose children believe" (tevkna e[cwn pistav , tekna echôn pista ).

(1) Is Paul simply using the term "believe" to indicate that the children are Christians (cf. 1 Tim 6:2 where the word is used in this way of masters)? In favor of such a choice are the renderings of many English translations. Spain argues in favor of such an interpretation: "It seems safe to conclude that children who are old enough to conduct themselves in [the] . . . manner [described in the immediate context] are also old enough to obey the gospel and embrace the Christian faith, with its moral demands."

(2) Or is he using the word to indicate the children's "loyalty" to their father? In favor of this option is the fact that Paul continues by saying that these children are not to be "open to the charge of being wild and disobedient." For this reason, Knight has argued for "submissive" or "obedient."

(3) Or is he demanding that they be "faithful" Christians? While there is nothing in the immediate context that rules out the other interpretations, there is much to be said for this final option. It encompasses the qualities required by the first two options, and it is consistent with usage elsewhere in the Pastoral Epistles (e.g., 1 Tim 1:12). In all likelihood, few in the first century would have made distinctions between options (1) and (3). "They should . . . share their father's faith in Christ." "If [the children] remained pagans, it would throw into question the father's ability to lead others to faith." The issue goes beyond children being "faithful" as long as they are under their father's roof. It is, however, not designed by Paul to be so firm that congregations cannot make decisions regarding men who have some faithful children and some who are not.

and are not open to the charge of being wild and disobedient.

The children are not to be "open to the charge of being wild" (ajswtiva" , asôtias , literally "unable to save" and therefore "loose living") and "disobedient" (ajnupovtakta , anypotakta , literally "out of step or order"). The father of rebellious children will not be "blameless" within or without the church.

The point of the first two qualifications is rather clear. Elders are expected to have Christian households. They are expected to be faithful husbands, whose faithfulness to their wives is never questioned. They are expected to have served as good fathers. Guthrie is correct: "As in 1 Timothy, the home is regarded as the training ground for Christian leaders."

1:7 Since an overseer is entrusted with God's work, he must be blameless -

In this verse Paul repeats the call for an elder to be blameless. There are, however, two significant developments. First, Paul changes from elder (presbuvtero" , presbyteros ) in v. 5 to overseer (ejpivskopo" , episkopos ) in v. 7. The terms are simply synonymous designations for the same work of spiritual leadership within the church. Second, in this verse Paul gives the reason that an elder or overseer "must be blameless" (in the sense of v. 6, a man whose marital life is above reproach and a good father): "Since an overseer is entrusted with God's work" (qeou' oijkonovmon , theou oikonomon , literally "entrusted as God's steward" or "entrusted as the caretaker of God's house").

Having repeated the call for this leader to be blameless, Paul gives a list of adjectives much as he did in 1 Tim 3:2-3. This time he uses five adjectives to describe the vices which should not characterize the elder followed by six virtues which should characterize his life.

not overbearing, not quick-tempered,

The first two vices - "not overbearing" (mhΙ aujqavdh , mç authadç , literally "not self-willed") and "not quick-tempered" (mhΙ ojrgivlon , mç orgilon ) - should be taken as a pair. Fee says that it is appropriate for "not overbearing" to head the list because "God's household manager must be a servant, not stubbornly self-willed, since it is God's household, not his own." Likewise, an ill temper will render him ineffective, since he must patiently deal with brothers and sisters in the church.

not given to drunkenness, not violent, not pursuing dishonest gain.

The next two vices which must be avoided also make up a pair - "not given to drunkenness" and "not violent" (see discussion of 1 Tim 3:3 for these two terms). The final vice prohibited is "pursuing dishonest gain" (mhΙ aijscrokedh' , mç aischrokedç ). The same prohibition is used in the qualifications of deacons (1 Tim 3:8). False teachers are said to exhibit this characteristic (v. 11). A parallel phrase, "not a lover of money," is used of overseers in 1 Tim 3:3.

1:8 Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined.

In v. 8 Paul moves to the positive attributes required of those who are to be appointed as elders. An overseer "must be hospitable" (see discussion of this word in 1 Tim 3:2), "one who loves what is good" (filavgaqon , philagathon , a characteristic which frequently appears in inscriptions to people of noble character), "self-controlled" (see discussion of this word, a favorite in the Pastoral Epistles, in 1 Tim 3:2; cf. Titus 2:2, 5), "upright" and "holy" (divkaion , dikaion ; and o{sion , hosion ; words frequently linked in Scripture to indicate one who fulfills duty to others and duty to God respectively), and finally "disciplined" (ejgkrath' , enkratç , a term very much like "self-controlled" earlier in the list; cf. Gal 5:23 where this quality is listed as a "fruit of the Spirit").

1:9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.

This verse provides an element of the qualifications that is distinctive to Titus. Although Timothy was told that overseers were to be "able teachers" (1 Tim 3:2) and that deacons were to be "devoted to the gospel" (1 Tim 3:9), only in Titus is the reason for being a good teacher and for being devoted to the gospel spelled out in terms of the function of the elder. "He must hold firmly to the trustworthy message as it has been taught" for two reasons: first, "so that he can encourage others by sound doctrine" and second, so that he can "refute those who oppose it" (ajntilevgonta" , antilegontas , literally, "objectors"). The word translated "encourage" (parakalei'n , parakalein ) could perhaps better be translated "exhort" in this context (cf. 1 Tim 4:1; 5:1; 6:2). For a discussion of sound ("healthy") doctrine ("teaching") see the discussion of the phrase in 1 Tim 1:10. Paul also uses the term "refute" or "convict" in 1 Tim 5:20 and will use it again in 2 Tim 3:16; 4:2. This final sentence serves as the perfect transition to the next section which deals with the response of Titus and the elders to false teachers.

B. ELDERS' RESPONSIBILITIES TOWARD

FALSE TEACHERS (1:10-16)

¹⁰ For there are many rebellious people, mere talkers and deceivers, especially those of the circumcision group. ¹¹ They must be silenced, because they are ruining whole households by teaching things they ought not to teach - and that for the sake of dishonest gain. ¹² Even one of their own prophets has said, "Cretans are always liars, evil brutes, lazy gluttons." ¹³ This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith ¹⁴ and will pay no attention to Jewish myths or to the commands of those who reject the truth. ¹⁵ To the pure, all things are pure, but to those who are corrupted and do not believe, nothing is pure. In fact, both their minds and consciences are corrupted. ¹⁶ They claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good.

Worthy elders must be appointed because "there are many rebellious people." Someone must silence these false teachers. Paul argues that part of the difficulty these men will face is the cultural background of the Cretan converts.

1:10 For there are many rebellious people, mere talkers and deceivers,

The word "rebellious" was used in v. 6 when Paul explained the characteristics that were necessary of a prospective elder's children. There the word was translated "disobedient." It carries with it a sense of insubordination which results in their rejection of "the truth" (v. 14). They are described as "mere talkers," a word used in 1 Tim 1:6 of the false teachers at Ephesus; there it is rendered "meaningless talk." These false teachers, like those at Ephesus, are deceiving and misleading other believers (cf. 1 Tim 4:2; 2 Tim 3:13).

especially those of the circumcision group.

Unlike the description of the false teachers at Ephesus, Paul identifies these people as "those of the circumcision group," this time representing a Jewish threat that is different from the one Paul encountered earlier at Galatia (Gal 2:7-9, 12). The word "especially" can either indicate that most but not all of the false teachers Paul is discussing are from this group, or it can function as a "that is" or as an "in particular." Whichever rendering one chooses, Paul's point is that Jewishness is a dominant characteristic of these false teachers. Paul's references to "Jewish myths" (v. 14) and to quarrels "about the law" (3:9) make this clear. It would seem that the threat is no longer requiring circumcision of Gentile believers, but rather other issues that grow out of a Jewish syncretistic interpretation.

Although there may have been significant differences between the situations at Ephesus and Crete, the false teaching here has much in common with the one seen in 1 Tim 1:3-11. See the chart below for some of the more striking similarities.

1:11 They must be silenced, because they are ruining whole households

These false teachers "must be silenced" (ejpistomivzein , epistomizein , literally, "it is necessary to stop their mouths," a word which means to put a muzzle on an animal's mouth). Their teaching is dangerous "because they are ruining [literally 'overturning'] whole households" (cf. 1 Tim 3:5, 15; 2 Tim 3:6-9). Knight has suggested that the heresy in Crete, like the one at Ephesus, was prohibiting marriage and demanding the practice of certain other purity rules which would have devastating effects on families. Fee, however, is likely correct when he argues that the language does not suggest the dividing of families, but rather that the church is facing the defection of certain whole families.

by teaching things they ought not to teach - and that for the sake of dishonest gain.

These false teachers are "teaching things they ought not to teach" (cf. 1 Tim 1:6-7; 6:3-4). They are motivated by greed or "dishonest gain" (cf. the false teachers at Ephesus, 1 Tim 6:5-10; and Paul's instructions that elders not be of this disposition, 1 Tim 3:3; Titus 1:7).

1:12 Even one of their own prophets has said,

Paul cites the well-known reputation of the Cretans as an explanation of the direction of the false teachers. Epimenides (ca. 600 B.C.) had provided an epigram that illustrated Paul's point. It should be noted that Epimenides was himself from Crete making the statement a self-contradiction - all Cretans are liars; Epimenides is a Cretan; he must, therefore, be a liar; which means that all Cretans are not liars; which means that he might be telling the truth; and so on. In addressing Epimenides as "one of their own prophets," Paul was doing no more than recognizing the Cretan claim that he was a prophet. Plato recognized the tradition that Epimenides had predicted the Persian War ten years before it occurred. According to Diogenes Laertius, he advised the Athenians to sacrifice "to the appropriate god," leading to the construction of "the altar to the unknown god" which Paul saw in Athens (Acts 17:23).

"Cretans are always liars, evil brutes, lazy gluttons."

The reputation of the Cretans is clear from Epimenides' quote: "Cretans are always liars, evil brutes, lazy gluttons." Their reputation as liars is seen in their claim to have the tomb of Zeus, who as a god could not die. To "behave like a Cretan" came to be synonymous with "being a liar." In addition to lying, they were characterized as "evil brutes" (i.e., they would do anything to get ahead) and as lazy gluttons (i.e., greedy hedonists).

1:13 This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith

Paul concludes that the "testimony is true" and that Titus must "rebuke them sharply" ("correct them rigorously"). His concern is that these recent converts might "be sound in the faith" (see discussion at 1 Tim 1:10).

1:14 and will pay no attention to Jewish myths or to the commands of those who reject the truth.

In contrast to the soundness in the faith which Paul desires for the church on Crete, he moves in vv. 14-16 to describe the unsound teaching of the false teachers. They "pay attention to Jewish myths" (cf. 1 Tim 1:4; 4:7). The Christians at Crete are to "pay no attention to the commands" of these men. Fee notes the similarity of the language here to the "commands" or Pharisaic regulations which Jesus opposed (Mark 7:7; Matt 15:9) and the ascetic rules at Colosse which Paul opposed (Col 2:22). As elsewhere in the Pastoral Epistles those making these commands are described as "those who reject the truth," i.e., the gospel and salvation by grace.

1:15 To the pure, all things are pure,

Apparently the commands to which Paul objects are related to food laws and issues of ritual purity. Paul begins with a positive statement - "to the pure, all things are pure" - which is very much like what he says in Rom 14:20 when addressing a different topic (cf. Luke 11:38-41). The things which some deem unclean are pure; nothing is unclean of itself (cf. 1 Tim 4:4, "For everything God created is good, and nothing is to be rejected if it is received with thanksgiving").

but to those who are corrupted and do not believe, nothing is pure. In fact, both their minds and consciences are corrupted.

"To those who are corrupted" (i.e., they buy into the false teaching and misunderstand the nature of the gospel) "and do not believe" (i.e., do not put their trust in the saving work of Christ but rather in ritual) "nothing is pure." Such a stance means that "both their minds and consciences are corrupted." They have lost the capacity to think for themselves and to distinguish between good and evil (cf. 1 Tim 4:2; 6:5; 2 Tim 3:8).

1:16 They claim to know God,

Some see the "claim" of the false teachers at Crete to "know God" as a clear indication of "a higher, more esoteric knowledge of God" and, therefore, of Gnosticism at the time the epistle was written. Fee is correct in assessing that the data could simply be seen as supporting "the special boast of Jews . . . putting themselves forward as those who can lead others to God."

but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good.

The very "actions" of those who "claim to know God" indicate that they do not know him. In fact with their "actions they deny him." The exact nature of the actions Paul has in mind is uncertain. It likely refers to all of the characteristics Paul has indicated: their ascetic practices and rules, their divisiveness, their greed, and their rebellion and insubordination. Paul describes them as "detestable" (or "abominable"), "disobedient" (note that they demand obedience to "commands" but are "disobedient" to God) and "unfit for doing anything good" (what God wants by way of good works they will never do).

English Word or Phrase in Titus 1

blameless

the husband of but one wife

a man whose children believe and are not open to the charge of being wild and disobedient

not overbearing

not quick-tempered

not given to drunkenness

not violent

not pursuing dishonest gain

hospitable

one who loves what is good

self-controlled

upright

holy

disciplined

hold firmly to the trustworthy message

Greek Word or Phrase in Titus 1

anenklçtos

mias gunaikos ançr

tekna echôn pista, mç en katçgopia asôtias ç anupotaka

mç authadç

mç orgilon

mç paroinon

mç plçktçn

mç aischrokerdç

philoxenon

philagathon

sôphrona

dikaion

hosion

enkratç

antechomenon tou kata tçn didachçn pistou logou

Literal Translation

"beyond reproach, blameless"

"one woman's man"

"having believing (faithful) children, not under accusation of living recklessly or being out of step

not self-willed

"not furious, quick tempered"

not remaining long beside his wine

"not a striker"

"not greedy for shameful gain"

"lover of strangers"

"lover of good"

"showing good sense"

"righteous, just"

"devout, pious"

"under control, self-controlled"

"holding firm the teaching of the faithful (reliable) word"

English Word or Phrase in 1 Timothy 3

above reproach v. 2

the husband of but one wife v. 2

manage his own family well and see that his children obey him with proper respect v. 4

not given to drunkenness v. 3

not violent but gentle v. 3

not a lover of money v. 3

hospitable v. 2

self-controlled v. 2

able to teach v. 2

temperate v. 2

respectable v. 2

not quarrelsome v. 3

not be a recent convert v. 6

good reputation with outsiders

v. 7

Greek Word or Phrase in 1 Timothy 3

anepilçmpton

mias gunaikos andra

tou idiou oikou kalôs proistamenon, tekna echonta en hupotagç, meta pasçs semnotçtos

mç paroinon

mç plçktçn, alla epieikç

aphilarguron

philoxenon

sôphrona

didaktikon

nçphalion

kosmion

amachon

mç neophuton

marturian kalçn echein apo tôn exôthen

Description of False Teachers in Titus

mere talkers (v. 10)

teaching things they ought not (v. 11)

always liars (v. 12)

sound in faith (v. 13)

Jewish myths (v. 14)

to the pure, all things are pure (v. 15)

consciences (v. 15)

Greek Words Used in Titus 1:10-16

mataiologoi

didaskontes ha mç dei

aei pseustai

hugiainôsin en tç pistei

Ioudaikois muthois

kathara tois katharois

suneidçsis

Description of False Teachers in 1 Timothy

meaningless talk (v. 6)

to teach false doctrines (v. 4)

liars (v. 10)

contrary to the sound doctrine (v. 10)

myths (v. 4)

a pure heart (v. 5)

conscience (v. 5)

Greek Words Used in 1 Tim 1:3-11

mataiologian

heterodidaskalein

pseustais

heteron tç hugainousç didaskalia

muthois

katharas kardias

suneidçseôs

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Tit 1:15

Those who defile the conscience remove the battery from their own smoke detector.

Introduction / Outline

Robertson: Titus (Book Introduction)

The Epistle to Titus

Probably 66 or 67 Apparently From Nicopolis

JFB: Titus (Book Introduction)

GENUINENESS.--CLEMENT OF ROME quotes it [Epistle to the Corinthians, 2]; IRENÆUS [Against Heresies, 3.3.4] refers to it as Paul's; THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes it as Scripture. Compare CLEMENT OF ALEXANDRIA [Miscellanies, 1, p. 299]; TERTULLIAN [The Prescription against Heretics, 6].

TIME AND PLACE OF WRITING.--This Epistle seems to have been written from Corinth [BIRKS], subsequently to his first imprisonment, when Paul was on his way to Nicopolis (Tit 3:12) in Epirus, where he purposed passing the winter, shortly before his martyrdom, A.D. 67. BIRKS thinks, from the similarity of the Epistle to Titus and First Timothy, that both were written from the same place, Corinth, and at dates not widely apart; First Timothy shortly after coming to Corinth, before he had planned a journey to Epirus, the Epistle to Titus afterwards. The journey to Crete and Ephesus for the bearers of his letters would be easy from Corinth, and he could himself thence easily pass into Epirus. He had shortly before visited Crete, wherein a Church existed (though without due organization), the first foundation of which he may have partly laid at his former visit (Act 27:7, &c.), when on his way to his first imprisonment at Rome. That he returned to the East after his first imprisonment appears most probable from Phi 2:24; Phm 1:22. However, there may have been seeds of Christianity sown in Crete, even before his first visit, by the Cretans who heard Peter's preaching on Pentecost (Act 2:11).

OCCASION OF WRITING.--Corrupt elements soon showed themselves in the Cretan Church, similar to those noticed in the Epistles to Timothy, as existing in the Ephesian Church, Judaism, false pretensions to science, and practical ungodliness. Paul, on his late visit, had left Titus in Crete to establish Church government, and ordain presbyters (deacons are not mentioned). Titus had been several times employed by Paul on a mission to the Corinthian Churches, and had probably thence visited Crete, which was within easy reach of Corinth. Hence the suitableness of his selection by the apostle for the superintendence of the Cretan Church. Paul now follows up with instructions by letter those he had already given to Titus in person on the qualifications of elders, and the graces becoming the old, the young, and females, and warns him against the unprofitable speculations so rife in Crete. The national character of the Cretans was low in the extreme, as EPIMENIDES, quoted in Tit 1:12, paints it. LIVY [History, 44.45], stigmatizes their avarice; POLYBIUS [Histories, 6.46.9], their ferocity and fraud; and [Histories, 6.47.5], their mendacity, so much so, that "to Cretanize" is another name for to lie: they were included in the proverbial three infamous initials "K" or "C," "Cappadocia, Crete, Cilicia."

NOTICES OF TITUS.--It is strange that he is never mentioned by this name in Acts, and there seems none of those mentioned in that book who exactly answers to him. He was a Greek, and therefore a Gentile (Gal 2:1, Gal 2:3), and converted by Paul (Tit 1:4). He accompanied the apostle on the deputation sent from the Church of Antioch to Jerusalem, to consult the apostles respecting the circumcision of Gentile converts (Act 15:2); and, agreeably to the decree of the council there, was not circumcised. He was in company with Paul at Ephesus, whence he was sent to Corinth to commence the collection for the Jerusalem saints, and to ascertain the effect of the First Epistle on the Corinthians (2Co 7:6-9; 2Co 8:6; 2Co 12:18), and there showed an unmercenary spirit. He next proceeded to Macedon, where he joined Paul, who had been already eagerly expecting him at Troas (2Co 2:12-13, "Titus my brother," 2Co 7:6). He was then employed by the apostle in preparing the collection for the poor saints in Judea, and became the bearer of the Second Epistle to the Corinthians (2Co 8:16-17, 2Co 8:23). Paul in it calls him "my partner and fellow helper concerning you." His being located in Crete (Tit 1:5) was subsequent to Paul's first imprisonment, and shortly before the second, about A.D. 67, ten years subsequent to the last notice of him in Second Corinthians (2Co 12:18), A.D. 57. He probably met Paul, as the apostle desired, at Nicopolis; for his subsequent journey into Dalmatia, thence (or else from Rome, whither he may have accompanied Paul) would be more likely, than from the distant Crete (2Ti 4:10, written subsequently to the Epistle to Titus). In the unsettled state of things then, Titus' episcopal commission in Crete was to be but temporary, Paul requiring the presence of Titus with himself, whenever Artemas or Tychicus should arrive in Crete and set him free from his duties there.

Tradition represents him to have died peaceably in Crete, as archbishop of Gortyna, at an advanced age.

JFB: Titus (Outline)

• ADDRESS: FOR WHAT END TITUS WAS LEFT IN CRETE. QUALIFICATIONS FOR ELDERS: GAINSAYERS IN CRETE NEEDING REPROOF. (Tit. 1:1-16)
• DIRECTIONS TO TITUS: HOW TO EXHORT VARIOUS CLASSES OF BELIEVERS: THE GRACE OF GOD IN CHRIST OUR GRAND INCENTIVE TO LIVE GODLY. (Tit 2:1-15)
• WHAT TITUS IS TO TEACH CONCERNING CHRISTIANS' BEHAVIOR TOWARDS THE WORLD: HOW HE IS TO TREAT HERETICS: WHEN AND WHERE HE IS TO MEET PAUL. SALUTATION. CONCLUSION. (Tit 3:1-15)

TSK: Titus 1 (Chapter Introduction)

Overview

Tit 1:1, For what end Titus was left in Crete; Tit 1:6, How they that are to be chosen ministers ought to be qualified; Tit 1:11, The mouths of evil teachers to be stopped; Tit 1:12, and what manner of men they be.

Poole: Titus 1 (Chapter Introduction)

ARGUMENT

As a general of an army, who hath a large country to conquer, cannot himself stay long in a conquered city, but leaving it with a garrison, under commanders, himself still goes forward in his conquests, and by his letters directs those whom he hath left governors in his conquered places how to behave themselves; so the apostle of the Gentiles, having a large field to run over, before he could finish his course, Act 26:17,18 , could not himself stay long in places where he had brought people into a subjection to the gospel, but after a time, leaving them as a garrison to keep Christ’ s possession in the place, left them under the conduct of some eminent disciple and minister, to whom he afterwards wrote letters directly, of such minister, to settle the church in such a place, what and how to preach, and behave himself; thus he left Timothy at Ephesus, Titus at Crete. Crete is a great island belonging to Grecia, which on the north hath the Aegean Sea, the African Sea on the south. It was anciently called Cures; the inhabitants of it were called Cretes, Act 2:11 . We read of the island, Act 28:1 , as Paul sailed by it to Rome. It had formerly in it one hundred cities, being in length two hundred and seventy miles, in breadth fifty, in compass eight hundred and nine miles; Cortina, Cydon, Gnossus, Minois, (the country of the famous geographer Strabo), were some of the cities famous in it. It is now called Candia. It was lately taken from the Venetians, and is now in the possession of the Turks. It was a very rich place, famous for wines, and the place where brass was first found out. When the first plantation of the gospel was made there, the Scripture doth not say: it was made by Paul, as appears by his leaving Titus there. Titus was a Greek, Gal 2:3 ; converted by Paul, as appears by Tit 1:4 ; afterwards made a minister, for he was Paul’ s partner and fellow helper, 2Co 8:23 , and called his brother, 2Co 2:13 , used as his messenger, 2Co 8:6 . He was left by Paul in Candia, or Crete, to settle the church there, and to ordain elders in every city, Tit 1:5 . He writes this Epistle to him from Nicopolis, Tit 3:12 . There were four cities of that name. The scope of it appears, to any that read it, to be, to direct him, what persons he should ordain as ministers, how to deal with false teachers, and how to behave himself, both as to preaching and living, towards all sorts of persons.

TITUS CHAPTER 2

Tit 1:1-4 The salutation.

Tit 1:5 For what end Titus was left in Crete.

Tit 1:6-9 How they should be qualified who are ordained

to the ministry.

Tit 1:10,11 The mouths of evil teachers must be stopped.

Tit 1:12-16 The bad character of the Cretians.

Paul, a servant of God that is, in the work of the ministry.

And an apostle of Jesus Christ who glory in this as my greatest honour and dignity, that I was one immediately sent by Jesus Christ to preach the gospel.

According to the faith of God’ s electkata pistin according to what the elect, or chosen of God from the beginning of the world, have believed; so as it is no new doctrine which I bring: or else kata here should be translated for, denoting the final cause, as some judge it signifieth, 2Ti 1:1 , and in Tit 1:9 of this chapter; then the sense is, that he was sent to be an instrument to beget faith in such as God had chosen unto life. Act 26:18 , for those only ordained to eternal life believe, Act 13:48 , and Paul was sent to be a helper of their faith. Some think the apostle by this phrase only distinguisheth himself from the ministers of the law.

And the acknowledging of the truth which is after godliness to which faith men are brought by the knowledge of the truth, and it worketh by the owning, profession, and acknowledgment of the truth; not all propositions of truth, but that which is productive of a godly life, lying in the true worship of God, and a universal obedience to the Divine will.

MHCC: Titus (Book Introduction)

This epistle chiefly contains directions to Titus concerning the elders of the Church, and the manner in which he should give instruction; and the latter part tells him to urge obedience to magistrates, to enforce good works, avoid foolish questions, and shun heresies. The instructions the apostle gave are all plain and simple. The Christian religion was not formed to answer worldly or selfish views, but it is the wisdom of God and the power of God.

MHCC: Titus 1 (Chapter Introduction)

(Tit 1:1-4) The apostle salutes Titus.

(Tit 1:5-9) The qualifications of a faithful pastor.

(Tit 1:10-16) The evil temper and practices of false teachers.

Matthew Henry: Titus (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to Titus

This Epistle of Paul to Titus is much of the same nature with those to Timothy; both were converts of Paul, and his companions in labours and sufferings; both were in the office of evangelists, whose work was to water the churches planted by the apostles, and to set in order the things that were wanting in them: they were vice-apostles, as it were, working the work of the Lord, as they did, and mostly under their direction, though not despotic and arbitrary, but with the concurring exercise of their own prudence and judgment, 1Co 16:10, 1Co 16:12. We read much of this Titus, his titles, character, and active usefulness, in many places - he was a Greek, Gal 2:3. Paul called him his son (Tit 1:4), his brother (2Co 2:13), his partner and fellow-helper (2Co 8:23), one that walked in the same spirit and in the same steps with himself. He went up with the apostles to the church at Jerusalem (Gal 2:1), was much conversant at Corinth, for which church he had an earnest care, 2Co 8:16. Paul's second epistle to them, and probably his first also, was sent by his hand, 2Co 8:16-18, 2Co 8:23; 2Co 9:2-4; 2Co 12:18. He was with the apostle at Rome, and thence went into Dalmatia (2Ti 4:10), after which no more occurs of him in the scriptures. So that by them he appears not to have been a fixed bishop; if such he were, and in those times, the church of Corinth, where he most laboured, had the best title to him. In Crete (now called Candia, formerly Hecatompolis, from the hundred cities that were in it), a large island at the mouth of the Aegean Sea, the gospel had got some footing; and here were Paul and Titus in one of their travels, cultivating this plantation; but the apostle of the Gentiles, having on him the care of all the churches, could not himself tarry long at this place. He therefore left Titus some time there, to carry on the work which had been begun, wherein, probably, meeting with more difficulty than ordinary, Paul wrote this epistle to him; and yet perhaps not so much for his own sake as for the people's, that the endeavours of Titus, strengthened with apostolic advice and authority, might be more significant and effectual among them. He was to see all the cities furnished with good pastors, to reject and keep out the unmeet and unworthy, to teach sound doctrine, and instruct all sorts in their duties, to set forth the free grace of God in man's salvation by Christ, and withal to show the necessity of maintaining good works by those who have believed in God and hope for eternal life from him.

Matthew Henry: Titus 1 (Chapter Introduction)

In this chapter we have, I. The preface or introduction to the epistle, showing from and to whom it was written, with the apostle's salutation and prayer for Titus, wishing all blessings to him (Tit 1:1-4). II. Entrance into the matter, by signifying the end of Titus's being left at Crete (v. 5). III. And how the same should be pursued in reference both to good and bad ministers (v. 6 to the end).

Barclay: Titus (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Titus

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Titus 1 (Chapter Introduction)

The Mainsprings Of Apostleship (Tit_1:1-4)

An Apostle's Gospel (Tit_1:1-4 Continued)

God's Purpose And God's Good Time (Tit_1:1-4 Continued)

A Faithful Henchman (Tit_1:1-4 Continued)

The Elder Of The Church (Tit_1:5-7)

What The Elder Must Not Be (Tit_1:7)

What The Elder Must Be (Tit_1:8-9)

The False Teachers Of Crete (Tit_1:10-11)

A Bad Reputation (Tit_1:12)

The Pure In Heart (Tit_1:13-16)

The Ugly And The Useless Life (Tit_1:13-16 Continued)

Constable: Titus (Book Introduction)

Introduction

Historical background

Paul may have visited Crete more than once. It seems unlikely that he would have had time to plant a church in Crete on his way to Rome as a prisoner (Acts 27:7-13, 21). One may have already been in existence then (cf. Acts 2:11). Perhaps Paul returned to Crete following his release from his first Roman imprisonment. In any case, he had been there and had instructed Titus to remain there when he departed (Titus 1:5).

Evidently Paul wrote Titus after he wrote 1 Timothy. Titus 3:12 seems to indicate that his plans were more settled than when he wrote 1 Timothy 3:14.¹

Titus was a Greek Gentile (Gal. 2:3). He had probably become a Christian under the influence of Paul and had become one of the apostle's protégés (Titus 1:4). Titus had been with Paul since the apostle's early ministry. He accompanied Paul and Barnabas on their mission of mercy to the Jerusalem church when Paul was laboring in Antioch of Syria, Titus' home. This happened before Paul's first missionary journey (Gal. 2:1; Acts 11:27-30). Titus was also Paul's special representative to the Corinthian church during Paul's third missionary journey. He carried the "severe letter" from Ephesus (2 Cor. 12:18; cf. 2 Cor. 2:3-4; 7:8-12) and returning to Ephesus through Macedonia met Paul in Macedonia (2 Cor. 7:6-16). He was, in addition, the leader of the group of men Paul sent to the churches in Macedonia and Achaia to pick up the collection for the poor saints in Jerusalem (2 Cor. 8:6, 16, 23).

"Tradition has it that Titus, having become first bishop of Crete, died there in advanced years. His successor, Andreas Cretensis, eulogized him in the following terms: The first foundation-stone of the Cretan church; the pillar of the truth; the stay of the faith; the never silent trumpet of the evangelical message; the exalted echo of Paul's own voice'."²

Paul left Titus in Crete to set the church there in order (Titus 1:5).³ However, he planned to send Artemas or Tychicus to relieve Titus so Titus could join Paul in Nicapolis for the winter (3:12). There were several towns with the name "Nicapolis" in Paul's arena of ministry. This one was probably the one in Illyricum (parts of modern Yugoslavia, Bosnia-Herzegovina, and northern Albania) that lay east of northern Italy across the Adriatic Sea. When Paul wrote 2 Timothy, Titus was with him (2 Tim. 4:10, Dalmatia being another name for Illyricum). Perhaps Paul also wrote this letter from Nicapolis or maybe from Macedonia (1 Tim. 1:3) or some other place. A date between 62 and 66 A.D. seems a safe estimate for the time of its composition. Zenas and Apollos may have delivered this letter to Titus on Crete (Titus 3:13).

The churches on the island of Crete were unorganized, though there appear to have been Christians in many of its cities (1:5). Titus' task of setting the churches in order included dealing with false teachers (1:10-11). The Cretans had a reputation for being idle and somewhat corrupt (1:12). These traits apparently characterized some of the faithful as well as the false teachers (3:14). Part of Titus' task consisted of motivating them to change.

"Nowhere else does Paul more forcefully urge the essential connection between evangelical truth and the purest morality than in this brief letter."⁴

"The dominant theme in Titus, therefore, is good works (1:8, 16; 2:7, 14; 3:1, 8, 14), that is, exemplary Christian behavior and that for the sake of outsiders (2:5, 7, 8, 10, 11; 3:1, 8)."⁵

Message⁶

By way of review, in 1 Timothy we saw that the purpose of the local church is to be the supporting pedestal of God's truth. To fulfill this function each church needs proper organization. In Titus, Paul emphasized the importance of church organization. In 2 Timothy he emphasized the importance of church leadership.

It is significant that this letter deals with a church in a very difficult place, Crete (1:12-13a). It is also noteworthy that in this letter Paul revealed that Christians in this difficult place could adorn the doctrine of God (2:9-10). Even those Christians in the most trying of circumstances in that difficult place (i.e., slaves) can adorn the doctrine of God. To show the true spiritual power of the church God selected the most difficult soil. In this way the Holy Spirit teaches us that the church can fulfill its purpose in the most dark, desolate, difficult places on earth. He can do so even through people whose situations in life are the most trying.

The subject of revelation in the epistle is the true church of Jesus Christ. What Paul said about the church is that it must be orderly. We could write, "Let everything be done decently and in order," (1 Cor. 14:40) over this book.

First, Paul revealed the motive of church order, why the church must be orderly. It must be orderly because people must come to the knowledge of the truth that leads to godliness (1:1; 1 Tim. 3:16). Godliness is the end product of the gospel. The mystery of godliness is what the church supports and displays to the world. The business of the church is to correct and convict those who speak against godliness (1:9). It does this by revealing God's truth. Its business is to counteract the influence of evil people (2:12).

The Cretans were liars (1:12). Christians are to live sensibly (2:12). Cretans were evil beasts. Christians are to live righteously. Cretans were lazy gluttons. Christians are to be godly. Negatively Christians do this by denying ungodliness and worldly lusts (2:12).

Second, Paul revealed the method of church order, how the church can be orderly. It is by the oversight of overseers (1:7). An overseer (elder) is by definition one who sees clearly what is going on. An overseer in the church needs to see three things clearly.

He must see God's truth clearly (1:9). He must know the Word of God.

He must also see the conditions in which the people under his care live. An elder who does not know what is going on in the lives of the Christians in his church cannot exercise oversight (1:9).

He must also see clearly the method of oversight God has prescribed. His duties include enunciating the truth (teaching), applying the truth (exhorting), and urging obedience to the truth (reproving; 2:15).

Third, Paul revealed the might of church order, what the church has that enables it to be orderly (2:11-14). The power of an ordered church lies in two "appearings." The first is the appearing of grace at the first advent. The second is the appearing of glory at the second advent. The revelation of the grace of God in the Cross should motivate the church. The revelation of the glory of God when Christ returns for us at the Rapture should also motivate the church. We gain motivation as we look backward and forward at our Lord's two appearings.

The appeal of Paul in this epistle is that the church be true to Jesus Christ. The church as a whole, individual Christians, and the church overseers each have a responsibility to this end.

First, the responsibility of the church as a whole (all Christians in a local church) is to adorn the doctrine (2:10). Paul commanded this of slaves. If they could do it, all others can. "Adorn" is a translation of the Greek word kosmeo from kosmos meaning order and beauty. The verb also occurs in Matthew 25:7 where it reads "trimmed." When we remove the burned off part of a wick, the flame burns brighter. Just so when we trim a life or a church of sin and encumbrances, it bears a brighter witness to Christ. This process of trimming is what it means to adorn the doctrine. To adorn means to set forth attractively, as a musician does who plays a piece of music beautifully. This is a corporate as well as an individual responsibility.

Second, the responsibility of the individual Christian is to maintain good works (3:8). This does not refer just to charity or philanthropy. It refers to doing truly noble and beautiful works from the best of motives (cf. Eph. 2:10).

Third, the duty of the overseer is to affirm the essentials of the faith confidently (3:8). G. Campbell Morgan wrote, "We do not help men and women to adorn the doctrine when we debate our doubts in their presence."⁷ We should preach our convictions, not our questions.

By way of application this epistle teaches several things.

First, the church will be powerful in the world to the extent that it reveals God's truth. Its influence does not lie primarily in its ability to lobby for political change. Its influence lies mainly in its ability to proclaim and demonstrate God's truth to the world.

Second, it teaches that church leaders must be people who are under the rule of God's truth. We should not select them because of their business experience, social influence, or wealth. It is the spiritual life of a man mastered by the truth of God that qualifies him for church leadership.

Third, this epistle teaches that the power of an overseer is that of God's truth, not that of his office. No real power comes because a person fills an office. Real power comes as a result of a person's example and words. A church's elders should be her most spiritually influential men.

Fourth, Titus teaches that the measure of the success of a church's overseers is the extent to which the church members fulfill their function in the world. The measure of success is not the number of people attending services. It is the number and effectiveness of people proclaiming God's truth in the world by their godly lives and verbal witness. How much ministry are the saints carrying on during the week?

The church then must be orderly so that it can fulfill its function, namely to proclaim God's truth in the world. This is a statement of the message of the book.

Constable: Titus (Outline)

Outline

I. Salutation 1:1-4

II. Instructions for setting the church in order 1:5-3:11

A. The appointment of elders 1:5-9

B. The correction of false teachers 1:10-16

C. The conduct of the saints 2:1-3:11

1. The behavior of various groups in the church 2:1-15

2. The behavior of all in the church 3:1-11

III. Conclusion 3:12-15

Constable: Titus

Titus

Bibliography

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_____. The Pastoral Epistles. Tyndale New Testament Commentaries series. London: Tyndale Press, 1964.

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Copyright 2003 by Thomas L. Constable

Haydock: Titus (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TITUS.

INTRODUCTION.

The design of this epistle is much the same as in the two former to Timothy. He had made this his beloved son Titus, chief bishop of Crete; in which island were formerly a hundred cities, on which account it was called Hecatompolis. It is now called Candy. We have a commentary of St. Jerome on this epistle, tom. iv, p. 409. E. B. (Witham) --- Titus was an uncircumcised Gentile: we know not on what occasion he attached himself to St. Paul. It is however certain that he was a great utility to St. Paul in the government of the Church. --- St. Paul having preached the faith in the island of Crete, left his beloved Titus there to finish the work which he had begun. Afterwards the apostle, on a journey to Nicopolis, a city of Macedonia, wrote this epistle to Titus; in which he directs him to ordain bishops and priests for the different cities, shewing him the principal qualities necessary for the bishop, also gives him particular advice for his own conduct to his flock, exhorting him to hold to strictness of discipline, but seasoned with lenity. It was written about thirty-three years after our Lord's ascension. (Challoner)

====================

Gill: Titus (Book Introduction)

INTRODUCTION TO TITUS

Titus, to whom this epistle is inscribed, was a Greek, an uncircumcised Gentile, and so remained; nor did the apostle circumcise him, as he did Timothy, when he became his companion; nor did the apostles at Jerusalem oblige him to be circumcised, when Paul took him with Barnabas along with him thither, Gal 2:1. He was a man of great grace, and large gifts, and very dear to the apostle: he calls him his brother, his partner, and fellow helper, and says he walked in the same spirit, and in the same steps, 2Co 2:13. He was employed by the apostle much, and sent into various parts, on different occasions: he sent him to Corinth, to finish there the collection for the poor saints at Jerusalem, 2Co 8:6 and to Dalmatia, to know the state of the saints there, and to confirm them in the faith, 2Ti 4:10. As he was a Greek, so his name is a Greek name, yet used among the Romans, as Titus Vespasian, and others ^a; and among the Jews, so we read of R. Chijah bar ojyj, "Titas" ^b, and of R. Judah ben Titas ^c: when and where this epistle was written, is not very easy to determine; some think it was written between the first and second time the apostle was in bonds at Rome; and certain it is, that he was not in bonds when he wrote it, for he desires Titus to meet him at Nicopolis, Tit 3:19 from whence some have supposed it to be written, as the subscription shows; but others think it was wrote much earlier, and when the apostle was at Ephesus, towards the close of his three years stay there, before he went into Macedonia; but it seems rather that it was written when he returned from Macedonia into Greece: he left Titus at Crete, and staying in Greece three months, he intended to have sailed to Syria, but was prevented by the Jews lying in wait for him, upon which he steered his course to Macedonia again; and as he was going there, or when there, writes this letter to Titus, to come to him at Nicopolis. The occasion of it was partly the judaizing preachers, and false teachers, that got into that island, and were corrupting the principles of the people; and partly the unbecoming conversation and practices of some professors of religion: and whereas the apostle had left Titus in Crete, to finish what he had begun, and to put the churches in order, and see that they had proper officers, particularly pastors over them, that they might be taken care of, both with respect to doctrine and practice; the design of this epistle is to lay before Titus the several qualifications of a pastor, which might be instruction to him, and to the churches, in the choice and ordination of them; and to stir him up to zeal and diligence in refuting false teachers, and dealing with heretics; and to put him upon exhorting the saints to the discharge of their duty, in every branch of it, from the best principles, by arguments taken from the grace of God, and the doctrines of it. This epistle is supposed to be written about the year 55.

Gill: Titus 1 (Chapter Introduction)

INTRODUCTION TO TITUS 1

This chapter contains the inscription of the epistle, the apostle's salutation and preface to it; an account of the qualifications of an eider, or pastor of a church; a description of these teachers; and a charge to Titus to rebuke the Cretians for their errors and immoralities. The inscription and salutation are in Tit 1:1, in which the writer of the epistle is described by his name and office; by the faith and hope he had; and by the ministration of the Gospel, committed to him by the order of Christ: and the person to whom it is written is mentioned by name; and is described by the spiritual relation he stood in to the apostle, and to whom he wishes grace, mercy, and peace: the preface to the epistle is in Tit 1:5 which gives the reason of the apostle's leaving Titus in Crete, which was to set things in order there, and to ordain elders in all the churches; which leads him to point at the necessary qualifications of them for his direction; some of which respect their moral life and conversation, and others their doctrine, and are in Tit 1:6 and on occasion of the latter, and which is a reason why the elders should be sound in the faith, and hold it fast, the apostle takes notice of the false teachers that were in Crete, whom he describes by their noisy, vain, and deceitful talk; by their being pernicious and hurtful to whole families; and by their covetousness and sensuality, which is confirmed by a testimony out of one of the Cretian poets, Tit 1:10 wherefore he charges Titus sharply to rebuke either these false teachers, or those they had corrupted, that they regard sound doctrine, and not Jewish fables, and the commandments of erroneous men, Tit 1:13 and instances in things forbidden in the law of Moses as unclean, which were not now to be attended to by those who were pure in heart, and sound in faith, to whom all things were pure and lawful; and as for others that were impure, whose minds and consciences were defiled, and were unbelieving, nothing was pure to them, Tit 1:15 and who are further described as professors in words of the true knowledge of God, and yet practically were deniers of him; and as abominable in their nature and actions, disobedient to law and Gospel, and unfit for any good work whatever, Tit 1:16.

College: Titus (Book Introduction)

INTRODUCTION

PLACE OF ORIGIN AND DATE

At the time of writing Titus, Paul was in or on his way to Nicopolis where he planned to spend the winter (3:12). Titus had been left at Crete to complete the work which he and Paul had begun (1:5). The only other reference to Crete in the New Testament occurs when Paul spent time at the harbor of Fair Havens (Acts 27:8). Because of the brevity of that stay, it is unlikely that Paul engaged in evangelistic work at that time. While it is possible that Paul completed evangelistic work in Crete during some of the gaps in Acts (cf. the details in 2 Cor 11:23-29 which are not narrated in Acts), it seems probable that Titus - like 1 Timothy - occurred after Paul's release from the "house arrest" of Acts 28:30 but before the later arrest assumed by 2 Timothy.

While Robinson argues for a date of A.D. 57 for Titus with Paul writing the work on his way to Jerusalem, thus finding a place for the book within the chronology of Acts, few scholars find this suggestion plausible. Those who hold that Titus is pseudonymous date the book in the second century (see on The Place of Origin and Date of 1 Timothy). Those who hold to Pauline authorship date the book before 2 Timothy and in the same time period as 1 Timothy, the mid 60s.

DESTINATION AND AUDIENCE

In contrast to the work at Ephesus where Timothy was working with an established church, Titus' task was to grow a church in a climate that was less than desirable. Timothy's task was to maintain a healthy eldership, but Titus was called upon to appoint elders for a young church.

Titus himself is not mentioned in the book of Acts. He was a Gentile and became Paul's test case for circumcision, securing for Gentiles a gospel separate from the law (Gal 2:1, 3). In all likelihood he was one of Paul's converts (Titus 1:4). He was probably a co-worker with Paul from the early years of Paul's ministry and, as such, was trusted with some very difficult situations (2 Cor 2:3-4, 13; 7:6-16; 8:16-24). After Titus and Paul had evangelized the island of Crete, Titus had been left to set things in order in the churches. He was soon to be replaced by Artemas and to join Paul in Nicopolis (Titus 3:12).

As Titus ministered to the church in Crete, he confronted hostile environs. This small island in the Mediterranean Sea was, at best, an outpost. Its inhabitants were known for their lying, gluttony, and laziness (Titus 1:12, 13).

THE CONTRIBUTION OF TITUS

Titus is very much like 1 Timothy. Only two passages (2:11-14; 3:3-7) have no corresponding material in 1 Timothy. Fee has noted that "Titus has often been viewed as a miniature 1 Timothy and, except for 2:11-14 and 3:3-7, has been treated with benign neglect." There are, however, some striking differences between Titus and 1 Timothy. First the church at Crete had only recently been established while the church at Ephesus had been in existence for some time. As Fee has noted, even the lack of urgency in terms of Paul's instructions to the young evangelist and in terms of the false teachers may indicate that he is preparing the evangelist and the church for what they may face rather than what they are already facing.

The dominant theme in Titus is good works (1:8, 16; 2:7, 14; 3:1, 8, 14). These good works will provide this young church and its minister with a means of affecting outsiders (2:5, 7, 8, 10, 11; 3:1, 8).

-College Press New Testament Commentary: with the NIV

College: Titus (Outline)

OUTLINE

I. SALUTATION - 1:1-4

II. APPOINTING ELDERS - 1:5-16

A. Qualification of Elders - 1:5-9

B. Elders' Duty to False Teachers - 1:10-16

III. INSTRUCTIONS FOR VARIOUS GROUPS - 2:1-15

A. Behavior and Sound Doctrine - 2:1

B. Instructions for Older Men - 2:2

C. Instructions for Older Women - 2:3

D. Instructions for Younger Women - 2:4-5

E. Instructions for Younger Men - 2:6-8

F. Instructions for Slaves - 2:9-10

G. The Theological Basis for the Christian Life - 2:11-15

IV. STANDARDS FOR CHRISTIAN BEHAVIOR - 3:1-11

A. Respect for Government Authorities - 3:1

B. Respect for All - 3:2

C. The Theological Basis for Living with Non-Christians - 3:3-8

D. Final Warnings Concerning False Teachers and the Divisive - 3:9-11

V. PERSONAL DIRECTIONS AND CLOSING SALUTATIONS - 3:12-15

-College Press New Testament Commentary: with the NIV