Text -- Titus 1:3-16 (NET)

1:3 But now in his own time he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 1:6 An elder must be blameless, the husband of one wife, with faithful children who cannot be charged with dissipation or rebellion. 1:7 For the overseer must be blameless as one entrusted with God’s work, not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 1:9 He must hold firmly to the faithful message as it has been taught, so that he will be able to give exhortation in such healthy teaching and correct those who speak against it. 1:10 For there are many rebellious people, idle talkers, and deceivers, especially those with Jewish connections, 1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” 1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths and commands of people who reject the truth. 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. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Tit 1:3

In his own seasons ( kairois idiois ).

Locative case. See note on 1Ti 2:6; 1Ti 6:15.

Robertson: Tit 1:3

In the message ( en kērugmati ).

See note on 1Co 1:21; 1Co 2:4 for this word, the human proclamation (preaching) of God’ s word.

Robertson: Tit 1:3

Wherewith I was intrusted ( ho episteuthēn ).

Accusative relative ho retained with the first aorist passive indicative of pisteuō as in 1Ti 1:11. See note on 1Ti 2:7.

Robertson: Tit 1:3

Of God our Saviour ( tou sōtēros hēmōn theou ).

In Tit 1:4 he applies the words "tou sōtēros hēmōn "to Christ. In Tit 2:13 he applies both theou and sōtēros to Christ.

Robertson: Tit 1:4

My true child ( gnēsiōi teknōi ).

See note on 1Ti 1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke’ s brother. But one can get a clear picture of him by turning to 2Co 2:13; 2Co 7:6-15; 8:6-24; 2Co 12:16-18; Gal 2:1-3; Tit 1:4.; Tit 3:12; 2Ti 4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Tit 3:12).

Robertson: Tit 1:4

After a common faith ( kata Koinéēn pistin ).

Here kata does mean standard, not aim, but it is a faith (pistin ) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes (Jud 1:3). Koinéos does not here have the notion of unclean as in Act 10:14; Act 11:8.

Robertson: Tit 1:5

For this cause ( toutou charin ).

In N.T. only here and Eph 3:1, Eph 3:14. Paul may be supplementing oral instruction as in Timothy’ s case and may even be replying to a letter from Titus (Zahn).

Robertson: Tit 1:5

Left I thee in Crete ( apeleipon se en Krētēi ).

This is the imperfect active of apoleipō , though MSS. give the aorist active also (apelipon ) and some read kateleipon or katelipon . Both are common verbs, though Paul uses kataleipō only in 1Th 3:1 except two quotations (Rom 11:4; Eph 5:31) and apoleipō only here and 2Ti 4:13, 2Ti 4:20. Perhaps apoleipō suggests a more temporary stay than kataleipō . Paul had apparently stopped in Crete on his return from Spain about a.d. 65.

Robertson: Tit 1:5

That thou shouldest set in order ( hina epidiorthōsēi ).

Late and rare double compound (inscriptions, here only in N.T.), first aorist middle subjunctive (final clause with hina ) of epidiorthoō , to set straight (orthoō ) thoroughly (dia ) in addition (epi ), a clean job of it.

Robertson: Tit 1:5

The things that were wanting ( ta leiponta ).

"The things that remain."See note on 2Ti 3:13; Luk 18:22. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it "of present defects"in Cretan character.

Robertson: Tit 1:5

And appoint ( kai katastēsēis ).

Final clause still and first aorist active subjunctive of kathistēmi , the word used in Act 6:13 about the deacons. The word does not preclude the choice by the churches (in every city, kata polin , distributive use of kata ). This is a chief point in the epidorthōsis (White).

Robertson: Tit 1:5

Elders ( presbuterous ).

See note on 1Ti 3:2; 1Ti 4:14.

Robertson: Tit 1:5

As I gave thee charge ( hōs egō soi dietaxamēn ).

First aorist (constative) middle imperative of diatassō , clear reference to previous personal details given to Titus on previous occasions.

Robertson: Tit 1:6

Blameless ( anegklētos ).

In a condition of first class. Used in 1Ti 3:10 of deacons which see.

Robertson: Tit 1:6

That believe ( pista ).

Added to what is in 1Ti 3:4. "Believing children."

Robertson: Tit 1:6

Not accused of riot ( mē en katēgoriāi asōtias ).

See note on 1Ti 5:19 for katēgoria and Eph 5:18 for asōtia . "Not in accusation of profligacy."

Robertson: Tit 1:6

Unruly ( anupotakta ).

See note on 1Ti 1:9. Public disorder, out of doors. See also Tit 1:10.

Robertson: Tit 1:7

The bishop ( ton episkopon ).

Same office as "elder"in Tit 1:5. "Elder is the title, oversight is the function"(B. Weiss).

Robertson: Tit 1:7

As God’ s steward ( hōs theou oikonomon ).

See note on 1Co 4:1. for Paul’ s idea of the bishop (elder) as God’ s steward (cf. 1Co 9:17; Col 1:25; Eph 3:2; 1Ti 1:4).

Robertson: Tit 1:7

Not self-willed ( mē authadē ).

Old word (from autos , hēdomai ), self-pleasing, arrogant. In N.T. only here and 2Pe 2:10.

Robertson: Tit 1:7

Not soon angry ( orgilon ).

Old adjective from orgē (anger). Here only in N.T. Vulgate, iracundum . For "brawler"and "striker"see note on 1Ti 3:2.

Robertson: Tit 1:7

Not greedy of filthy lucre ( aischrokerdē ).

"Not greedy of shameful gain."Used of deacons in 1Ti 3:8, aphilarguron used of elders in 1Ti 3:3.

Robertson: Tit 1:8

A lover of good ( philagathon ).

Late double compound (philos , agathos ). See Wisdom 7:22. Here only in N.T. Just (dikaion ), holy (hosion ) not in 1 Timothy 3.

Robertson: Tit 1:8

Temperate ( egkratē ).

Old and common adjective (en , kratos , strength), having power over, controlling, here only in N.T. Picture of self-control.

Robertson: Tit 1:9

Holding to ( antechomenon ).

Present middle participle of antechō , old verb, to hold back, in middle to hold oneself face to face with, to cling to, as in 1Th 5:14.

Robertson: Tit 1:9

The faithful word ( tou pistou logou ).

See note on 1Ti 1:15; 1Ti 6:3; Rom 16:17. Some would see a reference here to Christ as the Personal Logos.

Robertson: Tit 1:9

That he may be able ( hina dunatos ēi ).

Final clause with present active subjunctive. Paul several times uses dunatos eimi in the sense of dunamai , with infinitive as here (Rom 4:21; Rom 11:23; 2Ti 1:12).

Robertson: Tit 1:9

The gainsayers ( tous antilegontas ).

Present active participle of antilegō , old word, to answer back, as in Rom 10:21. "The talkers back."

Robertson: Tit 1:10

Vain talkers ( mataiologoi ).

Late and rare compound, empty talkers, in Vett. Val. and here. See note on 1Ti 1:6 for mataiologia .

Robertson: Tit 1:10

Deceivers ( phrenapatai ).

Late and rare compound, in papyri, eccl. writers, here alone in N.T. "Mind-deceivers."See note on Gal 6:3 for phrenapatāin .

Robertson: Tit 1:10

Specially they of the circumcision ( malista hoi ek tēs peritomēs ).

Same phrase in Act 11:2; Gal 2:12; Col 4:11. Jews are mentioned in Crete in Act 2:11. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism.

Robertson: Tit 1:11

Whose mouths must be stopped ( hous dei epistomizein ).

Literally, "whom it is necessary to silence by stopping the mouth."Present active infinitive epistomizein , old and common verb (epi , stoma , mouth), here only in N.T. To stop the mouth either with bridle or muzzle or gag.

Robertson: Tit 1:11

Overthrow ( anatrepousin ).

Old and common verb, to turn up, to overturn. In N.T. only here and 2Ti 2:18. In papyri to upset a family by perversion of one member.

Robertson: Tit 1:11

Things which they ought not ( ha mē dei ).

Note subjective negative mē with indefinite relative and indicative mode.

Robertson: Tit 1:11

For filthy lucre’ s sake ( aischrou kerdous charin ).

The Cretans are given a bad reputation for itinerating prophets for profit by Polybius, Livy, Plutarch. Paul’ s warnings in 1Ti 3:3, 1Ti 3:8; 1Ti 6:5 reveal it as "a besetting temptation of the professional teacher"(Parry). See Tit 1:7 above. Disgraceful gain, made in shameful ways.

Robertson: Tit 1:12

A prophet of their own ( idios autōn prophētēs ).

"Their own prophet."Self-styled "prophet"(or poet), and so accepted by the Cretans and by Cicero and Apuleius, that is Epimenides who was born in Crete at Cnossos. It is a hexameter line and Callimachus quoted the first part of it in a Hymn to Zeus. It is said that Epimenides suggested to the Athenians the erection of statues to "unknown gods"(Act 17:23).

Robertson: Tit 1:12

Liars ( pseustai ).

See note on 1Ti 1:10 for the word. The Cretans had a bad reputation on this line, partly due to their claim to having the tomb of Zeus.

Robertson: Tit 1:12

Evil beasts ( kaka thēria ).

"Wicked wild beasts."Lock asks if the Minotaur was partly responsible.

Robertson: Tit 1:12

Idle gluttons ( gasteres argai ).

"Idle bellies."Blunt and forceful. See note on Phi 3:19 "whose god is the belly"(hē koilia ). Both words give the picture of the sensual gormandizer.

Robertson: Tit 1:13

Testimony ( marturia ).

Of the poet Epimenides. Paul endorses it from his recent knowledge.

Robertson: Tit 1:13

Sharply ( apotomōs ).

Old adverb from apotomos (from apotemnō , to cut off), in N.T. only here and 2Co 13:10, "curtly,""abruptly."It is necessary to appear rude sometimes for safety, if the house is on fire and life is in danger.

Robertson: Tit 1:13

That they may be sound ( hina hugiainōsin ).

Final clause with hina and present active subjunctive of hugiainō , for which verb see note on 1Ti 1:10.

Robertson: Tit 1:14

See note on 1Ti 1:4 for prosechō and muthois , only here we have Jewish (Ioudaikois ) added. Perhaps a reference to the oral traditions condemned by Christ in Mar 7:2-8. See also Col 2:22, apparently Pharisaic type of Gnostics. @@Who turn away from the truth ( apostrephomenōn ).

Present middle (direct) participle of apostrephō , "men turning themselves away from the truth"(accusative according to regular idiom). "The truth"(1Ti 4:3) is the gospel (Eph 4:21).

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.

Robertson: Tit 1:16

They profess ( homologousin ).

Present active indicative of homologeō , common verb (homou , legō ) as in Rom 10:10. Eidenai (know) is second perfect active infinitive of oida in indirect assertion.

Robertson: Tit 1:16

By their works ( tois ergois ).

Instrumental case.

Robertson: Tit 1:16

They deny ( arnountai ).

Present middle of arneomai , old verb, common in the Gospels and the Pastoral Epistles (1Ti 5:8; Tit 2:12; 2Ti 2:12).

Robertson: Tit 1:16

Abominable ( bdeluktoi ).

Verbal adjective from bdelussomai . Only in lxx and here.

Robertson: Tit 1:16

Disobedient ( apeitheis ).

See note on Rom 1:30.

Robertson: Tit 1:16

Reprobate ( adokimoi ).

See note on 1Co 9:27; Rom 1:28.

Vincent: Tit 1:3

In due times ( καιροῖς ἰδίοις )

Better, in his (or its ) own seasons . See on 1Ti 2:6.

Vincent: Tit 1:3

Through preaching ( ἐν κηρύγματι )

Rather, in a proclamation . See on 2Ti 4:17.

Vincent: Tit 1:3

Which is committed unto me ( ὃ ἐπιστεύθην ἐγὼ )

Betters wherewith I was intrusted . See on 1Ti 1:11.

Vincent: Tit 1:4

Own ( γνησίῳ )

See on 1Ti 1:2.

Vincent: Tit 1:4

According to the common faith ( κατὰ κοινὴν πίστιν )

The phrase N.T.o . Κοινός common , usually in contrast with καθαρός pure or ἅγιος holy , as Act 10:14; Act 11:8; Rev 21:27. In the sense of general as here, Act 2:44; Act 4:32; Jud 1:3. Comp. 2Pe 1:1. The " catholic" faith. Κατὰ according to , as Tit 1:1.

Vincent: Tit 1:5

In Crete

Crete is one of the largest islands in the Mediterranean. By the mythological writers it was called Aeria, Doliche, Idaea, Telchinia. According to tradition, Minos first gave laws to the Cretans, conquered the Aegean pirates, and established a navy. After the Trojan war the principal cities of the island formed themselves into several republics, mostly independent. The chief cities were Cnossus, Cydonia, Gortyna, and Lyctus. Crete was annexed to the Romans Empire b.c. 67. About Paul's visiting the island we have no information whatever beyond the hints in this Epistle. There is no absolute proof that Paul was ever there before the voyage to Rome. Although on that voyage some time appears to have been spent at Crete, there is no notice of Paul having received any greeting from the members of the Christian churches there. According to this Epistle, Paul and Titus had worked there together. Paul went away, and left Titus to organize the churches founded by himself. He sent this letter by Zenas and Apollos (Tit 3:13), and announced in it the coming of Artemas or of Tychicus. On their arrival Titus was to join Paul at Nicopolis, where Paul was proposing to winter.

Vincent: Tit 1:5

Shouldst set in order ( ἐπιδιορθώσῃ )

N.T.o . Lit. to set straight besides or farther ; that is, should arrange what remained to be set in order after Paul's departure. Used by medical writers of setting broken limbs or straightening crooked ones. Διόρθωσις reformation , Heb 9:10 : διόρθωμα correction , Act 24:3.

Vincent: Tit 1:5

Ordain elders ( καταστήσῃς πρεσβυτέρους )

Καθιστάναι appoint or constitute . In Paul only Rom 5:19. For the sense here comp. Mat 24:45, Mat 24:47; Luk 12:14; Act 6:3. The meaning of the injunction is, that Titus should appoint, out of the number of elderly men of approved Christian reputation, certain ones to be overseers (ἐπίσκοποι ) of the churches in the several cities. The eldership was not a distinct church office. See on 1Ti 5:1.

Vincent: Tit 1:5

I had appointed ( διεταξάμην )

Better, I gave thee charge . Mostly in Luke and Acts.

Vincent: Tit 1:6

Faithful children ( τέκνα πιστά )

Better, believing children ; or, as Rev., children that believe . Comp. 1Ti 3:4.

Vincent: Tit 1:6

Not accused of riot ( μὴ ἐν κατηγορίᾳ ἀσωτίας )

Lit. not in accusation of profligacy . For κατηγορία see on 1Ti 5:19. Ἁσωτία , lit. unsavingness ; hence, dissoluteness , profligacy . Comp. Luk 15:13, of the prodigal son, who lived unsavingly (ἀσώτως ). Only here, Eph 5:18, and 1Pe 4:4 (note).

Vincent: Tit 1:7

A bishop ( τὸν ἐπίσκοπον )

See on 1Ti 3:1; see on 1Ti 5:1. Rend. the bishop. It will be observed that the qualifications of the elders are fixed by those of the bishop. Appoint elders who shall be unaccused, etc. for the bishop must be unaccused, etc. The overseers must have the qualifications of approved presbyters.

Vincent: Tit 1:7

Steward of God ( θεοῦ οἰκονόμον )

Comp. 1Co 4:1, 1Co 4:2; 1Pe 4:10; and see on Rom 16:23; see on Luk 16:1. The phrase N.T.o .

Vincent: Tit 1:7

Self-willed ( αὐθάδη )

Only here and 2Pe 2:10 (note).

Vincent: Tit 1:7

Soon angry ( ὀργίλον )

N.T.o . Rarely in lxx and Class. Irascible .

Vincent: Tit 1:8

A lover of hospitality ( φιλόξενον )

Better, hospitable . See on 1Ti 3:2.

Vincent: Tit 1:8

A lover of good men ( φιλάγαθον )

N.T.o . Better, lover of good .

Vincent: Tit 1:8

Temperate ( ἐγκρατῆ )

N.T.o . Originally, having power over ; possessed of ; hence, controlling , keeping in hand . Ἑγκράτεια temperance , Act 24:25; Gal 5:23; 2Pe 1:6. Εγκρατεύεσθαι to contain one's self , 1Co 7:9; 1Co 9:25.

Vincent: Tit 1:9

Holding fast ( ἀντεχόμενον )

Only here in Pastorals. In Paul, 1Th 5:14 (note).

Vincent: Tit 1:9

The faithful word ( τοῦ πιστοῦ λόγου )

The trustworthy , reliable word. Comp. 1Ti 1:15 (note).

Vincent: Tit 1:9

As he hath been taught ( κατὰ τὴν διδαχὴν )

Lit. according to the teaching . Const. with word . Agreeing with the apostolic teaching. For διδαχή teaching see on 2Ti 4:2.

Vincent: Tit 1:9

May be able by sound doctrine both to exhort ( δυνατὸς ῇ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὐγιαινούσῃ )

Rend. " may be able both to exhort in the sound teaching." For δυνατὸς able or powerful , see on 2Ti 1:12. Used by Paul in the phrase εἰ δυνατόν if it be possible , Rom 12:18; Gal 4:15 : τὸ δυνατόν that which is possible , Rom 9:22 : of God, Rom 4:21; Rom 11:23 : of men, in the ethical sense, Rom 15:1; 2Co 12:10; 2Co 13:9.

Vincent: Tit 1:9

Convince ( ἐλέγχειν )

Better, convict . See on Joh 3:20, and see on ἐλεγμὸν , 2Ti 3:16.

Vincent: Tit 1:9

The gainsayers ( τοὺς ἀντιλέγοντας )

In Pastorals only here and Tit 2:9. Once in Paul, Rom 10:21, cit. Mostly in Luke and Acts. Gainsay , Angl. Sax. gegn (Germ. gegen ) " against," and " say." Wiclif, Luk 21:15 : For I schal gyue to you mouth and wysdom, to whiche alle youre aduersaries schulen not mowe agenstonde, and agenseye."

Vincent: Tit 1:10

Vain talkers ( ματαιολόγοι )

N.T.o . o lxx, o Class. See on vain jangling , 1Ti 1:6.

Vincent: Tit 1:10

Deceivers ( φρεναπάται )

N.T.o . o lxx, o Class. See on φρεναπατᾶν to deceive , Gal 6:3.

Vincent: Tit 1:10

They of the circumcision ( οἱ ἐκ τῆς περιτομῆς )

The phrase only here in Pastorals. Ὁι ἐκ περιτομῆς Act 10:45; Act 11:2; Rom 4:12; Gal 2:12; Col 4:11. There can be no doubt of the presence of Jews in Crete. Tacitus ( Hist . v. 2) even makes the absurd statement that the Jews were Cretan exiles; and that from their residence in the vicinity of the Cretan Mount Ida they were called Idaei , whence Judaei . There appears to have been some confusion between the Palestinians and the Philistines - the Cherethim or Cherethites , who, in Eze 25:16; Zep 2:5 are called in lxx Κρῆτες Jews were in the island in considerable numbers between the death of Alexander and the final destruction of Jerusalem. In 1 Macc. 15:23 the Cretan city of Gortyna is mentioned among the places to which letters were written by Lucius, the Roman consul, on behalf of the Jews when Simon Maccabaeus renewed the treaty which his brother Judas had made with Rome. Josephus ( Ant . 17:12, 1; Bell . Jud . 2:7, 1) says that Herod's pseudo-son Alexander imposed on the Cretan Jews on his way to Italy. Philo ( Leg . ad Cai . § 36) makes the Jewish envoys say to Caligula that all the principal islands of the Mediterranean, including Crete, were full of Jews.

Vincent: Tit 1:11

Whose mouths must be stopped ( οὓς δεὶ ἐπιστομίζειν )

Lit. whom it is necessary to silence . Ἑπιστομίζειν , N.T.o . o lxx. Originally, to put something into the mouth , as a bit into a horse's mouth. Ἑπιστόμιον is the stop of a water-pipe or of a hydraulic organ. Comp. φιμοῦν 1Ti 5:18.

Vincent: Tit 1:11

Who subvert ( οἵτινες ἀνατρέπουσιν )

The double relative is explanatory of must ; in as much as they , etc. For subvert rend. overthrow . See on 2Ti 2:18.

Vincent: Tit 1:11

Houses ( οἴκους )

Families.

Vincent: Tit 1:12

One of themselves ( τις ἐξ αὐτῶν )

Ἁυτῶν refers to the gainsayers , Tit 1:9, Tit 1:10. Τις refers to Epimenides, contemporary with Solon, and born in Crete b.c. 659. A legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses , from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God: whence, he says, there are still to be found, in different demes of the Athenians, anonymous altars. Comp. Act 17:22, Act 17:23.

Vincent: Tit 1:12

The Cretans, etc.

The words Κρῆτες - ἀργαί form a hexameter line.

Vincent: Tit 1:12

Always ( ἀεὶ )

Habitually.

Vincent: Tit 1:12

Liars ( ψεῦσται )

In Pastorals here and 1Ti 1:10. Once in Paul, Rom 3:4. Mostly in John. The Cretan habit of lying passed into a verb, κρητίζειν to speak like a Cretan = to lie: also into a noun, κρητισμός Cretan behavior = lying . Similarly, the licentiousness of Corinth appeared in the verb κορινθιάζεσθαι to practice whoredom , and in the noun κορινθιαστής a whoremonger . Comp. Ov. Artis Amat . i. 296.

" non hoc, centum quae sustinet urbes

Quamvis sit mendax, Creta negare potest."

" Crete, which a hundred cities doth maintain,

Cannot deny this, though to lying given."

A familiar saying was τρία κάππα κάκιστα the three worst K's , Κρῆτες, Καππάδοκαι, Κίλικες Cretans , Cappadocians , Cilicians .

Vincent: Tit 1:12

Evil beasts ( κακὰ θηρία )

Rude, cruel, and brutal.

Vincent: Tit 1:12

Slow-bellies ( γαστέρες ἀργαί )

Better, idle - bellies . Rev. gives the correct idea, idle gluttons . They are so given to gluttony that they are mere bellies . Comp. Phi 3:19. Γαστὴρ , elsewhere in N.T. always in connection with childbearing. So mostly in lxx, but in a few instances as here. See Job 20:23; Psa 17:14; Sir. 37:5. In Job 20:14 as the rendering of ÷ֶøֶá , bowels . Ἁργός idle , o P. However such words may have befitted the pagan seer, it is not pleasant to regard them as taken up and endorsed by the great Christian apostle, who thus is made to stigmatise as liars, beasts, and gluttons a whole people, among whom he had himself so successfully labored that several churches had been founded in a short time. They are strange words from a venerable Christian minister to a younger minister to whom he had intrusted the care of those very souls; and, in any case, are superfluous, as addressed to one who must have known the characteristics of the Cretans quite as well as the writer himself.

Vincent: Tit 1:13

Sharply ( ἀποτόμως )

Only here and 2Co 13:10 (note). Paul has ἀποτομία severity , Rom 11:22 (note). lxx, ἀποτόμως severely , only Wisd. 5:22; ἀποτόμος severe (not in N.T.), Wisd. 5:20; 11:10; 12:9. From ἀποτέμνειν to cut off . It signifies abrupt , harsh , summary dealing.

Vincent: Tit 1:14

Not giving heed ( μὴ προσέχοντες )

Reprove sharply, that they may be sound in the faith, and may show their soundness by not giving heed, etc. See on 1Ti 1:4.

Vincent: Tit 1:14

To Jewish fables ( Ἱουδαΐκοῖς μύθοις )

See on 1Ti 1:4. Note Jewish . The nature of these we do not know.

Vincent: Tit 1:14

Commandments of men ( ἐντολαῖς ἀνθρώπων )

See on 1Ti 6:14. Comp. Col 2:22. Prescriptions concerning abstinence from meats, marriage, etc. The men are probably those of the circumcision , Tit 1:10. What they teach theoretically, by means of the myths , they bring to bear practically, by means of their precepts .

Vincent: Tit 1:14

That turn from the truth ( ἀποστρεφομένων τὴν ἀλήθειαν )

Comp. 2Ti 4:4, where the truth and fables appear in contrast.

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.

Vincent: Tit 1:16

They profess ( ὁμολογοῦσιν )

Better, confess . See on 2Co 9:13, and comp. 1Ti 6:12. Not loudly and publicly profess (as Huther), but confess as opposed to deny (Joh 1:20); comp. Heb 11:13; Rom 10:9, Rom 10:10.

Vincent: Tit 1:16

Abominable ( βδελυκτοὶ )

N.T.o . Class. lxx, Pro 17:15; Sir. 41:5; 2 Macc. 1:27. See on βδέλυγμα abomination , Mat 24:15, and comp. Rev 17:4, Rev 17:5; Rev 21:27. The kindred verb, βδελύσσεσθαι abhor , Rom 2:22; Rev 21:8.

Vincent: Tit 1:16

Reprobate ( ἀδόκιμοι )

See on Rom 1:28; see on 1Co 9:27, and comp. 2Ti 3:8. The phrase reprobate unto every good work , N.T.o .

Wesley: Tit 1:3

At sundry times; and his own times are fittest for his own work. What creature dares ask, "Why no sooner?" Manifested his word - Containing that promise, and the whole "truth which is after godliness." Through the preaching wherewith I am intrusted according to the commandment of God our Saviour - And who dares exercise this office on any less authority?

Wesley: Tit 1:4

Begot in the same image of God, and repaying a paternal with a filial affection.

Wesley: Tit 1:4

Common to me and all my spiritual children.

Wesley: Tit 1:5

Which I had not time to settle myself.

Wesley: Tit 1:5

Appoint the most faithful, zealous men to watch over the rest. Their character follows, Tit 1:6-9. These were the elders, or bishops, that Paul approved of; - men that had living faith, a pure conscience, a blameless life.

Wesley: Tit 1:6

Surely the Holy Ghost, by repeating this so often, designed to leave the Romanists without excuse.

Wesley: Tit 1:7

To whom he intrusts immortal souls.

Wesley: Tit 1:7

Literally, pleasing himself; but all men "for their good to edification." Not passionate - But mild, yielding, tender.

Wesley: Tit 1:9

Perhaps it might be more literally rendered, according to the teaching, or doctrine, of the apostles; alluding to Act 2:42.

Wesley: Tit 1:10

The Jewish converts.

Wesley: Tit 1:11

The word properly means, to put a bit into the mouth of an unruly horse.

Wesley: Tit 1:12

So all poets were anciently called; but, besides, Diogenes Laertius says that Epimenides, the Cretan poet, foretold many things.

Wesley: Tit 1:12

Fierce and savage.

Wesley: Tit 1:14

The Jewish or other teachers, whoever they were that turned from the truth.

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 1:3

Greek, "in its own seasons," the seasons appropriate to it, and fixed by God for it (Act 1:7).

JFB: Tit 1:3

Implying that the "promise," Tit 1:2, had lain hidden in His eternal purpose heretofore (compare Col 1:26; 2Ti 1:9-10).

JFB: Tit 1:3

Equivalent to "eternal life" (Tit 1:2; Joh 5:24; Joh 6:63; Joh 17:3, Joh 17:17).

JFB: Tit 1:3

Greek, "in preaching," of rather as ALFORD (see on 2Ti 4:17), "in the (Gospel) proclamation (the thing preached, the Gospel) with which I was entrusted."

JFB: Tit 1:3

In pursuance of (compare 1Ti 1:1).

JFB: Tit 1:3

Rather as Greek, "of our Saviour God." God is predicated of our Saviour (compare Jud 1:25; Luk 1:47). Also Psa 24:5; Isa 12:2; Isa 45:15, Isa 45:21, Septuagint. Applied to Jesus, Tit 1:4; Tit 2:13; Tit 3:6; 2Ti 1:10.

JFB: Tit 1:4

Greek, "my genuine child" (1Ti 1:2), that is, converted by my instrumentality (1Co 4:17; Phm 1:10).

JFB: Tit 1:4

A genuine son in respect to (in virtue of) the faith common to all the people of God, comprising in a common brotherhood Gentiles as well as Jews, therefore embracing Titus a Gentile (2Pe 1:1; Jud 1:3).

JFB: Tit 1:4

"mercy" is omitted in some of the oldest manuscripts. But one of the best and oldest manuscripts supports it (compare Notes, see on 1Ti 1:2; 2Ti 1:2). There are many similarities of phrase in the Pastoral Epistles.

JFB: Tit 1:4

The oldest manuscripts read only "Christ Jesus."

JFB: Tit 1:4

Found thus added to "Christ" only in Paul's Pastoral Epistles, and in 2Pe 1:1, 2Pe 1:11; 2Pe 2:20; 2Pe 3:18.

JFB: Tit 1:5

"I left thee behind" [ALFORD] when I left the island: not implying permanence of commission (compare 1Ti 1:3).

JFB: Tit 1:5

Now Candia.

JFB: Tit 1:5

Rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (Act 2:11). The number of Jews in Crete was large (Tit 1:10), and it is likely that those scattered in the persecution of Stephen (Act 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Act 27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission.

JFB: Tit 1:5

Rather, "appoint," "constitute."

JFB: Tit 1:5

"from city to city."

JFB: Tit 1:5

That is, as I directed thee; prescribing as well the act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders" here are called "bishops" in Tit 1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock. From the unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the "faithful word."

JFB: Tit 1:6

(Compare Notes, see on 1Ti 3:2-4.) The thing dwelt on here as the requisite in a bishop, is a good reputation among those over whom he is to be set. The immorality of the Cretan professors rendered this a necessary requisite in one who was to be a reprover: and their unsoundness in doctrine also made needful great steadfastness in the faith (Tit 1:9, Tit 1:13).

JFB: Tit 1:6

That is, believing children. He who could not bring his children to faith, how shall he bring others? [BENGEL]. ALFORD explains, "established in the faith."

JFB: Tit 1:6

Not merely not riotous, but "not (even) accused of riot" ("profligacy" [ALFORD]; "dissolute life" [WAHL]).

JFB: Tit 1:6

Insubordinate; opposed to "in subjection" (1Ti 3:4).

JFB: Tit 1:7

The emphasis is on "must." The reason why I said "blameless," is the very idea of a "bishop" (an overseer of the flock; he here substitutes for "presbyter" the term which expresses his duties) involves the necessity for such blamelessness, if he is to have influence over the flock.

JFB: Tit 1:7

The greater the master is, the greater the virtues required in His servant [BENGEL], (1Ti 3:15); the Church is God's house, over which the minister is set as a steward (Heb 3:2-6; 1Pe 4:10, 1Pe 4:17). Note: ministers are not merely Church officers, but God's stewards; Church government is of divine appointment.

JFB: Tit 1:7

Literally, "self-pleasing"; unaccommodating to others; harsh, the opposite of "a lover of hospitality" (Tit 1:6); so Nabal (1Sa. 25:1-44); self-loving and imperious; such a spirit would incapacitate him for leading a willing flock, instead of driving.

JFB: Tit 1:7

(See on 1Ti 3:3; 1Ti 3:8).

JFB: Tit 1:7

Not making the Gospel a means of gain (1Ti 3:3, 1Ti 3:8). In opposition to those "teaching for filthy lucre's sake" (Tit 1:11; 1Ti 6:5; 1Pe 5:2).

JFB: Tit 1:8

Needed especially in those days (Rom 12:13; 1Ti 3:2; Heb 13:2; 1Pe 4:9; 3Jo 1:5). Christians travelling from one place to another were received and forwarded on their journey by their brethren.

JFB: Tit 1:8

Greek, "a lover of (all that is) good," men or things (Phi 4:8-9).

JFB: Tit 1:8

Towards one's self; "discreet"; "self-restrained" [ALFORD], (see on 1Ti 2:9).

JFB: Tit 1:8

Towards "men."

JFB: Tit 1:8

Towards God (see on 1Th 2:10).

JFB: Tit 1:8

"One having his passions, tongue, hand and eyes, at command" [CHRYSOSTOM]; "continent."

JFB: Tit 1:9

Holding firmly to (compare Mat 6:24; Luk 16:13).

JFB: Tit 1:9

True and trustworthy (1Ti 1:15).

JFB: Tit 1:9

Literally, "the word (which is) according to the teaching" which he has received (compare 1Ti 4:6, end; 2Ti 3:14).

JFB: Tit 1:9

Translate as Greek, "to exhort in doctrine (instruction) which is sound"; sound doctrine or instruction is the element IN which his exhorting is to have place . . . On "sound" (peculiar to the Pastoral Epistles), see 1Ti 1:10; 1Ti 6:3.

JFB: Tit 1:9

Rather, "reprove" [ALFORD], (Tit 1:13).

JFB: Tit 1:10

"insubordinate."

JFB: Tit 1:10

Omitted in the oldest manuscripts. "There are many unruly persons, vain talkers, and deceivers"; "unruly" being predicated of both vain talkers and deceivers.

JFB: Tit 1:10

Opposed to "holding fast the faithful word" (Tit 1:9). "Vain jangling" (1Ti 1:6); "foolish questions, unprofitable and vain" (Tit 3:9). The source of the evil was corrupted Judaism (Tit 1:14). Many Jews were then living in Crete, according to JOSEPHUS; so the Jewish leaven remained in some of them after conversion.

JFB: Tit 1:10

Literally, "deceivers of the minds of others" (Greek, Gal 6:3).

JFB: Tit 1:11

Literally, "muzzled," "bridled" as an unruly beast (compare Psa 32:9).

JFB: Tit 1:11

Greek, "(seeing that they are) such men as"; or "inasmuch as they" [ELLICOTT].

JFB: Tit 1:11

"overthrowing" their "faith" (2Ti 2:18). "They are the devil's levers by which he subverts the houses of God" [THEOPHYLACT].

JFB: Tit 1:11

(1Ti 3:3, 1Ti 3:8; 1Ti 6:5).

JFB: Tit 1:12

Epimenides of Phæstus, or Gnossus, in Crete, about 600. He was sent for to purify Athens from its pollution occasioned by Cylon. He was regarded as a diviner and prophet. The words here are taken probably from his treatise "concerning oracles." Paul also quotes from two other heathen writers, ARATUS (Act 17:28) and MENANDER (1Co 15:33), but he does not honor them so far as even to mention their names.

JFB: Tit 1:12

Which enhances his authority as a witness. "To Cretanize" was proverbial for to lie: as "to Corinthianize" was for to be dissolute.

JFB: Tit 1:12

Not merely at times, as every natural man is. Contrast Tit 1:2, "God that cannot lie." They love "fables" (Tit 1:14); even the heathen poets laughed at their lying assertion that they had in their country the sepulchre of Jupiter.

JFB: Tit 1:12

Rude, savage, cunning, greedy. Crete was a country without wild beasts. Epimenides' sarcasm was that its human inhabitants supplied the place of wild beasts.

JFB: Tit 1:12

Indolent through pampering their bellies. They themselves are called "bellies," for that is the member for which they live (Rom 16:18; Phi 3:19).

JFB: Tit 1:13

"This testimony (though coming from a Cretan) is true."

JFB: Tit 1:13

Gentleness would not reclaim so perverse offenders.

JFB: Tit 1:13

That those seduced by the false teachers may be brought back to soundness in the faith. Their malady is strifes about words and questions (Tit 3:9; 1Ti 6:4).

JFB: Tit 1:14

(See on 1Ti 1:4; 1Ti 4:7; 2Ti 4:4). These formed the transition stage to subsequent Gnosticism; as yet the error was but profitless, and not tending to godliness, rather than openly opposed to the faith.

JFB: Tit 1:14

As to ascetic abstinence (Tit 1:15; Mar 7:7-9; Col 2:16, Col 2:20-23; 1Ti 4:3).

JFB: Tit 1:14

Whose characteristic is that they turn away from the truth (2Ti 4:4).

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).

JFB: Tit 1:16

That is, make a profession acknowledging God. He does not deny their theoretical knowledge of God, but that they practically know Him.

JFB: Tit 1:16

The opposite of the previous "profess" or "confess" Him (1Ti 5:8; 2Ti 2:12; 2Ti 3:5).

JFB: Tit 1:16

Themselves, though laying so much stress on the contracting of abomination from outward things (compare Lev 11:10-13; Rom 2:22).

JFB: Tit 1:16

To God (Tit 3:3; Eph 2:2; Eph 5:6).

JFB: Tit 1:16

Rejected as worthless when tested (see on Rom 1:28; 1Co 9:27; 2Ti 3:8).

Clarke: Tit 1:3

But hath in due times - Καιροις ιδιοις· In its own times. See 1Ti 2:6; Gal 4:4; Eph 1:10; Eph 2:7. God caused the Gospel to be published in that time in which it could be published with the greatest effect. It is impossible that God should prematurely hasten, or causelessly delay, the accomplishment of any of his works. Jesus was manifested precisely at the time in which that manifestation could best promote the glory of God and the salvation of man

Clarke: Tit 1:3

Manifested his word - Τον λογον αὑτου· His doctrine - the doctrine of eternal life, by the incarnation, passion, death, and resurrection of Jesus Christ

Clarke: Tit 1:3

Which is committed unto me - That is, to preach it among the Gentiles

Clarke: Tit 1:3

According to the commandment of God our Savior - This evidently refers to the commission which he had received from Christ. See Act 9:15 : "He is a chosen vessel unto me, to bear my name before the Gentiles."For, "I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people and from the Gentiles, unto whom now I send thee; to open their eyes, to turn them from darkness to light,"etc,; Act 26:16, etc. This is the commandment; and according to it he became the apostle of the Gentiles

God our Savior. - As the commission was given by Jesus Christ alone, the person whom he terms here God our Savior must be Jesus Christ only; and this is another proof that St. Paul believed Jesus Christ to be God. This eternal life God had promised in a comparatively obscure way before the foundation of the world, the Jewish dispensation; but now under the Gospel, he had made it manifest - produced it with all its brightness, illustrations, and proofs.

Clarke: Tit 1:4

To Titus, mine own son - Him whom I have been the instrument of converting to the Christian faith; and in whom, in this respect, I have the same right as any man can have in his own begotten son. See the preface; and see on 1Ti 1:2 (note).

Clarke: Tit 1:5

For this cause left I thee in Crete - That St. Paul had been in Crete, though nowhere else intimated, is clear from this passage. That he could not have made such an important visit, and evangelized an island of the first consequence, without its being mentioned by his historian, Luke, had it happened during the period embraced in the Acts of the Apostles, must be evident. That the journey, therefore, must have been performed after the time in which St. Luke ends his history, that is, after St. Paul’ s first imprisonment at Rome, seems almost certain

Clarke: Tit 1:5

Set in order the things that are wanting - It appears from this that the apostle did not spend much time in Crete, and that he was obliged to leave it before he had got the Church properly organized. The supplying of this defect, he tells Titus, he had confided to him as one whose spiritual views coincided entirely with his own

Clarke: Tit 1:5

Ordain elders in every city - That thou mightest appoint, καταστησῃς, elders - persons well instructed in Divine things, who should be able to instruct others, and observe and enforce the discipline of the Church. It appears that those who are called elders in this place are the same as those termed bishops in Tit 1:7. We have many proofs that bishops and elders were of the same order in the apostolic Church, though afterwards they became distinct. Lord Peter King, in his view of the primitive Church, has written well on this subject

In every city. - Κατα πολιν . This seems to intimate that the apostle had gone over the whole of the hecatompolis or hundred cities for which this island was celebrated. Indeed it is not likely that he would leave one in which he had not preached Christ crucified.

Clarke: Tit 1:6

If any be blameless - See the notes on 1Ti 3:2, etc

Clarke: Tit 1:6

Having faithful children - Whose family is converted to God. It would have been absurd to employ a man to govern the Church whose children were not in subjection to himself; for it is an apostolic maxim, that he who cannot rule his own house, cannot rule the Church of God; 1Ti 3:5.

Clarke: Tit 1:7

Not self-willed - Μη αυθαδη· Not one who is determined to have his own way in every thing; setting up his own judgment to that of all others; expecting all to pay homage to his understanding. Such a governor in the Church of God can do little good, and may do much mischief

Clarke: Tit 1:7

Not soon angry - Μη οργιλον· Not a choleric man; one who is irritable; who is apt to be inflamed on every opposition; one who has not proper command over his own temper.

Clarke: Tit 1:8

A lover of hospitality - Φιλοξενον· A lover of strangers. See the note on 1Ti 3:2. Instead of φιλοξενον, one MS. has φιλοπτωχον, a lover of the poor. That minister who neglects the poor, but is frequent in his visits to the rich, knows little of his Master’ s work, and has little of his Master’ s spirit

Clarke: Tit 1:8

A lover of good men - Φιλαγαθον· A lover of goodness or of good things in general

Clarke: Tit 1:8

Sober - Prudent in all his conduct. Just in all his dealings. Holy in his heart

Clarke: Tit 1:8

Temperate - self-denying and abstemious, in his food and raiment; not too nice on points of honor, nor magisterially rigid in the exercise of his ecclesiastical functions. Qualifications rarely found in spiritual governors.

Clarke: Tit 1:9

Holding fast the faithful word - Conscientiously retaining, and zealously maintaining, the true Christian doctrine, κατα την διδαχην, according to the instructions, or according to the institutions, form of sound doctrine, or confession of faith, which I have delivered to thee

Clarke: Tit 1:9

That he may be able by sound doctrine - If the doctrine be not sound, vain is the profession of it, and vain its influence. It is good to be zealously affected in a good thing; but zeal for what is not of God will do no good to the souls of men, how sincere soever that zeal may be

Clarke: Tit 1:9

To exhort - Them to hold the faith, that they may persevere

Clarke: Tit 1:9

And to convince - Refute the objections, confound the sophistry, and convert the gainsayers; and thus defend the truth.

Clarke: Tit 1:10

There are many unruly - Persons who will not receive the sound doctrine, nor come under wholesome discipline

Clarke: Tit 1:10

Vain talkers - Empty boasters of knowledge, rights, and particular privileges; all noise, empty parade, and no work

Clarke: Tit 1:10

Deceivers - Of the souls of men by their specious pretensions

Clarke: Tit 1:10

They of the circumcision - The Judaizing teachers, who maintained the necessity of circumcision, and of observing the rites and ceremonies of the Mosaic law, in order to the perfecting of the Gospel.

Clarke: Tit 1:11

Whose mouths must be stopped - Unmask them at once; exhibit them to the people; make manifest their ignorance and hypocrisy; and let them be confounded before the people whom they are endeavoring to seduce

Clarke: Tit 1:11

Subvert whole houses - Turn whole Christian families from the faith, attributing to the broad way what belongs only to the strait gate; ministering to disorderly passions, and promising salvation to their proselytes, though not saved from their sins.

Clarke: Tit 1:12

One of themselves, even a prophet of their own - This was Epimenides, who was born at Gnossus, in Crete, and was reckoned by many the seventh wise man of Greece, instead of Periander, to whom that honor was by them denied. Many fabulous things are related of this poet, which are not proper to be noticed here. He died about 538 years before the Christian era. When St. Paul calls him a prophet of their own, he only intimates that he was, by the Cretans, reputed a prophet. And, according to Plutarch, (in Solone), the Cretans paid him divine honors after his death. Diogenes Laertius mentions some of his prophecies: beholding the fort of Munichia, which guarded the port of Athens, he cried out: "O ignorant men! if they but knew what slaughters this fort shall occasion, they would pull it down with their teeth!"This prophecy was fulfilled several years after, when the king, Antipater, put a garrison in this very fort, to keep the Athenians in subjection. See Diog. Laert., lib. i. p. 73

Plato, De Legibus, lib. ii., says that, on the Athenians expressing great fear of the Persians, Epimenides encouraged them by saying "that they should not come before ten years, and that they should return after having suffered great disasters."This prediction was supposed to have been fulfilled in the defeat of the Persians in the battles of Salamis and Marathon

He predicted to the Lacedemonians and Cretans the captivity to which they should one day be reduced by the Arcadians. This took place under Euricrates, king of Crete, and Archidamus, king of Lacedemon; vide Diog. Laert., lib. i. p. 74, edit. Meibom

It was in consequence of these prophecies, whether true or false, that his countrymen esteemed him a prophet; that he was termed ανηρ αθειος, a divine man, by Plato; and that Cicero, De Divin., lib. i., says he was futura praesciens, et vaticinans per furorem : "He knew future events, and prophesied under a divine influence."These things are sufficient to justify the epithet of prophet, given him here by St. Paul. It may also be remarked that vates and poeta , prophet and poet, were synonymous terms among the Romans

Clarke: Tit 1:12

The Cretians are always liars - The words quoted here by the apostle are, according to St. Jerome, Socrates, Nicephorus, and others, taken from a work of Epimenides, now no longer extant, entitled Περι χρησμων· Concerning Oracles. The words form a hexameter verse: -

Κρητες αει ψευσται, κακα θηρια, γαστερες αργαι.

The Cretans are always liars; destructive wild beasts; sluggish gluttons

That the Cretans were reputed to be egregious liars, several of the ancients declare; insomuch that Κρητιζειν, to act like a Cretan, signifies to lie; and χρησθαι Κρητισμῳ, to deceive. The other Greeks reputed them liars, because they said that among them was the sepulchre of Jupiter, who was the highest object of the Greek and Roman worship. By telling this truth, which all others would have to pass for a lie, the Cretans showed that the object of their highest admiration was only a dead man

Clarke: Tit 1:12

Evil beasts - Ferocious and destructive in their manners

Clarke: Tit 1:12

Slow bellies - Addicted to voluptuousness, idleness, and gluttony; sluggish or hoggish men.

Clarke: Tit 1:13

This witness is true - What Epimenides said of them nearly 600 years before continued still to be true. Their original character had undergone no moral change

Clarke: Tit 1:13

Rebuke them sharply - Αποτομως· Cuttingly, severely; show no indulgence to persons guilty of such crimes

Clarke: Tit 1:13

That they may be sound in the faith - That they may receive the incorrupt doctrine, and illustrate it by a holy and useful life.

Clarke: Tit 1:14

Not giving heed to Jewish fables - See on 1Ti 1:4 (note); 1Ti 4:7 (note)

Clarke: Tit 1:14

Commandments of men - The injunctions of the scribes and Pharisees, which they added to the law of God

Clarke: Tit 1:14

That turn from the truth - For such persons made the word of God of none effect by their traditions. Sometimes the verb αποστρεφομαι signifies to be averse from, slight, or despise. So, here, the persons in question despised the truth, and taught others to do the same.

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.

Clarke: Tit 1:16

They profess that they know God - He still speaks concerning the unbelieving Jews, the seducing teachers, and those who had been seduced by their bad doctrine. None were so full of pretensions to the knowledge of the true God as the Jews. They would not admit that any other people could have this knowledge; nor did they believe that God ever did or ever would reveal himself to any other people; they supposed that to give the law and the prophets to the Gentiles would be a profanation of the words of God. Hence they became both proud, uncharitable, and intolerant; and in this disposition they continue till the present day

Clarke: Tit 1:16

But in works they deny him - Their profession and practice were at continual variance. Full of a pretended faith, while utterly destitute of those works by which a genuine faith is accredited and proved. Dio Cassius represents Caesar as saying of his mutinous soldiers: Ονομα Ῥωμαιων εχοντας, εργα δε Κελτων δρωντας . "Having the name of Romans, while they had the manners of the Gauls."How near are those words to the saying of the apostle

Clarke: Tit 1:16

Being abominable - Βδελυκτοι . This word sometimes refers to unnatural lusts

Clarke: Tit 1:16

And disobedient - Απειθεις· Unpersuadable, unbelieving, and consequently disobedient. Characters remarkably applicable to the Jews through all their generations

Clarke: Tit 1:16

Unto every good work reprobate - Αδοκιμοι· Adulterate; like bad coin, deficient both in the weight and goodness of the metal, and without the proper sterling stamp; and consequently not current. If they did a good work, they did not do it in the spirit in which it should be performed. They had the name of God’ s people; but they were counterfeit. The prophet said; Reprobate silver shall men call them

1.    Though the principal part of this chapter, and indeed of the whole epistle, may be found in nearly the same words in the First Epistle to Timothy, yet there are several circumstances here that are not so particularly noted in the other; and every minister of Christ will do well to make himself master of both; they should be carefully registered in his memory, and engraven on his heart

2.    The truth, which is according to godliness, in reference to eternal life, should be carefully regarded. The substantial knowledge of the truth must have faith for its foundation, godliness for its rule, and eternal life for its object and end. He who does not begin well, is never likely to finish fair. He who does not refer every thing to eternity, is never likely to live either well or happily in time

3.    There is one subject in this chapter not sufficiently attended to by those who have the authority to appoint men to ecclesiastical offices; none should be thus appointed who is not able, by sound doctrine, both to exhort and convince the gainsayers. The powers necessary for this are partly natural, partly gracious, and partly acquired

1.    If a man have not good natural abilities, nothing but a miracle from heaven can make him a proper preacher of the Gospel; and to make a man a Christian minister, who is unqualified for any function of civil life, is sacrilege before God

2.    If the grace of God do not communicate ministerial qualifications, no natural gifts, however splendid, can be of any avail. To be a successful Christian minister, a man must feel the worth of immortal souls in such a way as God only can show it, in order to spend and be spent in the work. He who has never passed through the travail of the soul in the work of regeneration in his own heart, can never make plain the way of salvation to others

3.    He who is employed in the Christian ministry should cultivate his mind in the most diligent manner; he can neither learn nor know too much. If called of God to be a preacher, (and without such a call he had better be a galley slave), he will be able to bring all his knowledge to the assistance and success of his ministry. If he have human learning, so much the better; if he be accredited, and appointed by those who have authority in the Church, it will be to his advantage; but no human learning, no ecclesiastical appointment, no mode of ordination, whether Popish, Episcopal, Protestant, or Presbyterian, can ever supply the Divine unction, without which he never can convert and build up the souls of men. The piety of the flock must be faint and languishing when it is not animated by the heavenly zeal of the pastor; they must be blind if he be not enlightened; and their faith must be wavering when he can neither encourage nor defend it

4.    In consequence of the appointment of improper persons to the Christian ministry, there has been, not only a decay of piety, but also a corruption of religion. No man is a true Christian minister who has not grace, gifts, and fruit; if he have the grace of God, it will appear in his holy life and godly conversation. If to this he add genuine abilities, he will give full proof of his ministry; and if he give full proof of his ministry, he will have fruit; the souls of sinners will be converted to God through his preaching, and believers will be built up on their most holy faith. How contemptible must that man appear in the eyes of common sense, who boasts of his clerical education, his sacerdotal order, his legitimate authority to preach, administer the Christian sacraments, etc., while no soul is benefited by his ministry! Such a person may have legal authority to take tithes, but as to an appointment from God, he has none; else his word would be with power, and his preaching the means of salvation to his perishing hearers.

Calvin: Tit 1:3

3.But hath manifested There was indeed some manifestation of this kind, when God in ancient times spake by his prophets; but because Christ publicly, displayed by his coming those thing which they had obscurely predicted, and the Gentiles were afterwards admitted into the fellowship of the covenant, in this sense Paul says that what had formerly been exhibited in part “hath now been manifested.”

In his own times This has the same meaning as “the fullness of times.” (Gal 4:4.) He reminds us that the time when it pleased the Lord to do this — must have been the most seasonable time for doing it; and he mentions this for the purpose of meeting the rashness of men, who have always the hardihood to inquire why it was not sooner, or why it is to-day rather than to-morrow. In order therefore that our curiosity may not exceed proper bounds, he shews that the “times” are placed in the hand, and at the disposal, of God, in such a manner that we ought to think that he does everything in the proper order and at the most seasonable time.

His word Or, by his word; for it is not uncommon with Greek writers to supply the preposition by. Or, he calls Christ the Word; if it be not thought preferable to supply something for the sake of completing the sentence. Were it not that the second exposition is a little forced, in other respects I should give it the preference. Thus John says,

“What we have heard, what we have seen with our eyes, what our hands have handled of the Word of life; and the life was manifested.” (1Jo 1:1.)

I therefore prefer what is a simple meaning, that God hath manifested the word concerning the life by the preaching of the gospel.

The preaching, of which he speaks, is the gospel proclaimed, as the chief thing which we hear in it is — that Christ is given to us, and that in him there is life.

Which hath been committed to me Because all are not indiscriminately fit for so important an office, and no man ought to thrust himself into it, he asserts his calling, according to his custom. Here we ought to learn — what we have often remarked on other occasions — that the honor is not due to any man, till he has proved that God has ordained him, for even the ministers of Satan proudly boast that God has called them, but there is no truth in their words. Now Paul states nothing but what is known and proved, when he mentions his calling.

Besides, from this passage we learn for what purpose they were made apostles. It was for the sake of publishing the gospel, as he says elsewhere,

“Woe to me if I preach not the gospel, for a dispensation is committed unto me.” (1Co 9:16.)

Accordingly, they who enact dumb show, in the midst of idleness and luxury, are excessively impudent in boasting that they are the successors of the apostles.

Of God our Savior He applies the same epithet to the Father and to Christ, so that each of them is our Savior, but for a different reason; for the Father is called our Savior, because he redeemed us by the death of his Son, that he might make us heirs of eternal life; and the Son, because he shed his blood as the pledge and the price of our salvation. Thus the Son hath brought salvation to us from the Father, and the Father hath bestowed it through the Son.

Calvin: Tit 1:4

4.To Titus, my own son, according to the common faith Hence it is evident in what sense a minister of the word is said to beget spiritually those whom he brings to the obedience of Christ, that is, so that he himself is also begotten. Paul declares himself to be the father of Titus, with respect to his faith; but immediately adds, that this faith is common to both, so that both of them alike have the same Father in heaven. Accordingly, God does not diminish his own prerogative, when he pronounces those to be spiritual fathers along with himself, by whose ministry he regenerates whom he chooses; for of themselves they do nothing, but only by the efficacy of the Spirit. As to the remainder of the verse, the exposition of it will be found in the Commentaries on the former Epistles, and especially on the First Epistle to Timothy. ²¹³

Calvin: Tit 1:5

5.For this reason I left thee in Crete This preface clearly proves, that Titus is not so much admonished on his own account as recommended to others, that no one may hinder him. Paul testifies that he has appointed him in his own room; and on that account all should acknowledge and receive him with reverence as the Apostle’s deputy. The apostles had no fixed place assigned to them, but were charged to spread the gospel through the whole world; and for this reason, when they left one city or district to go to another, they were wont to place fit men as their substitutes, to complete the work which they had begun. Thus Paul affirms that he founded the church of the Corinthians, but that there were other workmen, ²¹⁴ who must build on his foundation, that is, carry forward the building.

This, indeed, belongs to all pastors; for the churches will always stand in need of increase and progress, as long as the world shall endure. But in addition to the ordinary office of pastors, the care of organizing the church was committed to Titus. Till the churches have been already organized, and reduced to some order, pastors were not usually appointed over them. But Titus held some additional charge, which consisted in giving a form to churches that had not yet been properly arranged, and in appointing a fixed kind of government accompanied by discipline. Having laid the foundation, Paul departed; and then it became the duty of Titus to carry the work higher, that the building might have fair proportions.

This is what he calls correcting those things which are still wanting. The building of the Church is not a work so easy that it can be brought all at once to perfection. How long Paul was in Crete — is uncertain; but he had spent some time there, and had faithfully devoted his labors to erect the kingdom of Christ. He did not lack the most consummate skill that can be found in man; he was unwearied in toil; and yet he acknowledged that he left the work rough and incomplete. Hence we see the difficulty; and, indeed, we find, by experience, in the present day, that it is not the labor of one or two years to restore fallen. churches to a tolerable condition. Accordingly, those who have made diligent progress for many years — must still be attentive to correct many things. ²¹⁵

Here it is highly proper to observe the modesty of Paul who willingly permits another person to complete the work which he had begun. And, indeed, although Titus is greatly inferior to him, he does not refuse to have him forἐπανορθωτήν a “corrector,” to give the finishing hand to his work. Such ought to be the dispositions of godly teachers; not that every one should labor to make everything bend to his own ambitious views, but that they should strive to assist each other, and that, when any one has labored more successfully, he should be congratulated and not envied by all the rest.

And yet we must not imagine that Paul intended that Titus should correct those things which he had left undone, either through ignorance, or forgetfulness, or carelessness, but those things which he could not finish on account of the shortness of the time. In short, he enjoined Titus to make that correction which he would himself have made, if he had remained longer in Crete; not by varying — not by changing anything, but by adding what was wanting; because the difficulty of such a work does not allow every part of it to be done in a single day.

And appoint presbyters in each city ²¹⁶ In the spiritual building this nearly comes next to doctrine, that pastors be ordained, to take charge of governing the Church; and therefore Paul mentions it here in preference to everything else. It is a point which ought to be carefully observed, that churches cannot safely remain without the ministry of pastors, and that consequently, wherever there is a considerable body of people, a pastor should be appointed over it. And yet he does not say that each town shall have a pastor, so that no place shall have more than one; but he means that no towns shall be destitute of pastors

Presbyters or elders. It is well known, that it was not on account of age, that they received this appellation; for sometimes those who were still young — such as Timothy — were admitted to this rank. But in all languages it has been customary to apply this honorable designation to all rulers. Although we may conclude, from 1Ti 5:17, that there were two classes of presbyters, the context will immediately show, that here none other than teachers are meant, that is, those who were ordained to teach; for immediately afterwards, he will call the same persons “bishops.”

But it may be thought that he gives too much power to Titus, when he bids him appoint ministers for all the churches. That would be almost royal power. Besides, this method takes away from each church the right of choosing, and from the College of Pastors the power of judging; and thus the sacred administration of the Church would be almost wholly profaned. The answer is easy. He does not give permission to Titus, that he alone may do everything in this matter, and may place over the churches those whom he thinks fit to appoint to be bishops; but only bids him preside, as moderator, at the elections, which is quite necessary. This mode of expression is very common. In the same manner, a consul, or regent, or dictator is said to have created consuls, on account of having presided over the public assembly in electing them. Thus also Luke relates that Paul and Barnabas ordained elders in every church. (Act 14:23.) Not that they alone, in an authoritative manner, appointed pastors which the churches had neither approved nor known; but that they ordained fit men, who had been chosen or desired by the people. From this passage we do indeed learn, that there was not at that time such equality among the ministers of Christ but that some one had authority and deliberative voice above others; but this has nothing to do with the tyrannical and profane custom which prevails in Popery as to Collations. The apostles had a widely different mode of procedure.

Calvin: Tit 1:6

6.If any one is blameless In order that no one may be angry with Titus, as if he were too rigorous or severe in rejecting any, Paul takes the whole blame to himself; ²¹⁷ for he declares that he has expressly commanded, that no one may be admitted, unless he be such a person as is here described. Accordingly, as he testified, a little before, that he had invested Titus with authority to preside in the appointment of pastors, that others might allow to him that right; so he now relates the injunction which he had given, lest the severity of Titus should be exposed to the illwill of the ignorant, or the slanders of wicked men.

As this passage presents to us a lively portrait of a lawful bishop, we ought to observe it carefully; but, on the other hand, as almost everything that is here contained has been explained by me in the Commentary on the First Epistle to Timothy, it will be enough at present to touch on it slightly. When he says, that a bishop must beἀνέγκληος , blameless, he does not mean one who is exempt from every vice, (for no such person could at any time be found,) but one who is marked by no disgrace that would lessen his authority. He means, therefore, that he shall be a man of unblemished reputation. ²¹⁸

The husband of one wife The reason why this rule is laid down — has been explained by us in the Commentary on the First Epistle to Timothy. ²¹⁹ Polygamy was so common among the Jews, that the wicked custom had nearly passed into a law. If any man had married two wives before he made a profession of Christianity, it would have been cruel to compel him to divorce one of them; and therefore the apostles endured what was in itself faulty, because they could not correct it. Besides, they who had involved themselves by marrying more than one wife at a time, even though they had been prepared to testify their repentance by retaining but one wife, had, nevertheless, given a sign of their incontinence, which might have been a brand on their good name. The meaning is the same as if Paul had enjoined them to elect those who had lived chastely in marriage — had been satisfied with having a single wife, and had forbidden those who had manifested the power of lust by marrying many wives. At the same time, he who, having become an unmarried man by the death of his wife, marries another, ought, nevertheless, to be accounted “the husband of one wife;” for the apostle does not say, that they shall choose him who has been, but him who is, “the husband of one wife.”

Having believing children Seeing that it is required that a pastor shall have prudence and gravity, it is proper that those qualities should be exhibited in his family; for how shall that man who cannot rule his own house — be able to govern the church! Besides, not only must the bishop himself be free from reproach, but his whole family ought to be a sort of mirror of chaste and honorable discipline; and, therefore, in the First Epistle to Timothy, he not less strictly enjoins their wives what they ought to be. ²²⁰

First, he demands that the children shall be “believers;” whence it is obvious that they have been educated in the sound doctrine of godliness, and in the fear of the Lord. Secondly, that they shall not be devoted to luxury, that they may be known to have been educated to temperance and frugality. Thirdly, that they shall not be disobedient; for he who cannot obtain from his children any reverence or subjection — will hardly be able to restrain the people by the bridle of discipline.

Calvin: Tit 1:7

7.For a bishop ought to be blameless, as a governor of the house of God He again repeats, that they who aspire to the office of a bishop ought to retain an unspotted reputation; and he confirms it by this argument, that, because the Church is the house of God, every person who is appointed to govern it — is constituted, as it were, governor of the house of God. Now, he would be ill spoken of among men, who should take a scandalous and infamous person, and make him his steward; and therefore it would be far more base and intolerable to appoint such persons to be rulers of the household of God. The Latin word dispensator (steward or manager) — employed in the old translation, and retained by Erasmus — does not at all express Paul’s meaning; for, in order that greater care may be exercised in the election, he adorns the office of a bishop within this honorable eulogy, that it is a government of the house of God, as he says to Timothy,

“That thou mayest know how thou oughtest to conduct thyself in the house of the living God, the pillar and foundation of truth.”
(1Ti 3:15.)

This passage plainly shows that there is no distinction between a presbyter and a bishop; for he now calls indiscriminately, by the latter name, those whom he formerly he employs both names in the same sense, without any distinction; as Jerome has remarked, both in his Commentary on this passage, and in his Epistle to Evagrius. And hence we may perceive how much greater deference has been paid to the opinions of men than ought to have been paid to them; for the language of the Holy Spirit, has been set aside, and the custom introduced by the arbitrary will of man has prevailed. For my own part, I do not find fault with the custom which has existed from the very beginning of the Church, that each assembly of bishops shall have one moderator; ²²¹ but that the name of office which God has given to all, shall be conveyed to one alone, and that all the rest shall be deprived of it, is both unreasonable and absurd. Besides, to pervert the language of the Holy Spirit — in such a manner that the same words shall have a different meaning from what he intended — is excessive and profane hardihood. ²²²

Not self-willed With good reason does he condemn this vice in a bishop, whose duty it is not only to receive kindly those who come to him of their own accord, but also to allure those who withdraw themselves, that he may conduct all in like manner to Christ. Now, αὐθάδεια (as Plato says in one of his Epistles to Dion)τὢς ἐρημίας ἐστὶ ξύνοικος that is, “self-will is closely allied to solitude;” for society and friendship cannot be cherished, when every man pleases himself to such an extent as to refuse to yield and accommodate himself to others. And, indeed, every (αὐθάδης) “self-willed” person, as soon as an occasion presents itself, will instantly become a fanatic.

Calvin: Tit 1:8

8.But hospitable, devoted to kindness Hence it is evident how destructive is that plague which tears the Church by quarrels. With this vice he contrasts, first, docility, and next, gentleness and modesty towards all; for a bishop will never teach well, who is not also ready to learn. Augustine praises highly a saying of Cyprian: “Let him be as patient to learn as skillful to teach.” Besides, bishops often need advice and warnings. If they refuse to be admonished, if they reject good advices, they will immediately fall headlong to the grievous injury of the Church. The remedy against these evils, therefore, is, that they be not wise to themselves.

I have chosen to translateφιλάγαθον devoted to kindness, rather than with Erasmus, “a lover of good things;” for this virtue, accompanied by hospitality, appears to be contrasted by Paul with covetousness and niggardliness. He calls that man just, who lives among men without doing harm to any one. Holiness has reference to God; for even Plato draws this distinction between the two words.

Calvin: Tit 1:9

9.Holding fast the faithful word This is the chief gift in a bishop, who is elected principally for the sake of teaching; for the Church cannot be governed in any other way than by the word. “The faithful word” is the appellation which he gives to that doctrine which is pure, and which has proceeded from the mouth of God. He wishes that a bishop should hold it fast, so as not only to be well instructed in it, but to be constant in maintaining it. There are some fickle persons who easily suffer themselves to be carried away to various kinds of doctrine; while others are cast down by fear, or moved by any occurrence to forsake the defense of the truth. Paul therefore enjoins that those persons shall be chosen who, having cordially embraced the truth of God, and holding it firmly, never allow it to be wrested from them, or can be torn from it. And, indeed, nothing is more dangerous than that fickleness of which I have spoken, when a pastor does not stedfastly adhere to that doctrine of which he ought to be the unshaken defender. In short, in a pastor there is demanded not only learning, but such zeal for pure doctrine as never to depart from it.

But what is meant by according to instruction or doctrine? ²²³ The meaning is, that it is useful for the edification of the Church; for Paul is not wont to give the name of “doctrine” to anything that is learned and known without promoting any advancement of godliness; but, on the contrary, he condemns as vain and unprofitable all the speculations which yield no advantage, however ingenious they may be in other respects. Thus, “He that teacheth, let him do it in doctrine;” that is, let him labor to do good to the hearers. (Rom 12:7.) In short, the first thing required in a pastor is, that he be well instructed in the knowledge of sound doctrine; the second is, that, with unwavering firmness of courage, he hold by the confession of it to the last; and the third is, that he make his manner of teaching tend to edification, and do not, through motives of ambition, fly about through the subtleties of frivolous curiosity, but seek only the solid advantage of the Church.

That he may be able The pastor ought to have two voices: one, for gathering the sheep; and another, for warding off and driving away wolves and thieves. The Scripture supplies him with the means of doing both; for he who is deeply skilled in it will be able both to govern those who are teachable, and to refute the enemies of the truth. This twofold use of Scripture Paul describes when he says, That he may be able to exhort and to convince adversaries And hence let us learn, first, what is the true knowledge of a bishop, and, next, to what purpose it ought to be applied. That bishop is truly wise, who holds the right faith; and he makes a proper use of his knowledge, when he applies it to the edification of the people.

This is remarkable applause bestowed on the word of God, when it is pronounced to be sufficient, not only for governing the teachable, but for subduing the obstinacy of enemies. And, indeed, the power of truth revealed by the Lord is such that it easily vanquishes all falsehoods. Let the Popish bishops now go and boast of being the successors of the apostles, seeing that the greater part of them are so ignorant of all doctrine, as to reckon ignorance to be no small part of their dignity.

Calvin: Tit 1:10

10.For there are === many unruly. ²²⁴ After having laid down a general rule, which ought to be everywhere observed, in order that Titus may be more attentive to adhere to it, he holds out to him the urgent necessity which ought to excite him more than all things else. He warns him that he has to deal with many obstinate and incorrigible persons, that many are puffed up with vanity and idle talk, that many are deceivers; and that therefore they ought to choose, on the other hand, such leaders as are qualified and well prepared to oppose them. For, if the children of this world, when dangers arise, increase their solicitude and watchfulness, it would be disgraceful for us, when Satan is using his utmost efforts to remain careless and inactive, as if we were in a state of peace.

===Unruly Instead of ( inobedientes) disobedient, which is the rendering in the old translation forἀνυπότακτοι Erasmus translates it ( intractabiles) incorrigible. He means those who cannot endure to be brought to obey, and who throw off the yoke of subjection. He gives the appellation of vain talkers, ²²⁵ not only to the authors of false doctrines, but to those who, addicted to ambitious display, occupy themselves with nothing but useless subtleties. Ματαιολογία ²²⁶ (vain talking) is contrasted with useful and solid doctrine, and therefore includes all trivial and frivolous speculations, which contain nothing but empty bombast, because they contribute nothing to piety and the fear of God. And such is all the scholastic theology that is found, in the present day, in Popery. Yet he calls the same persons deceivers of minds. It may be thought preferable to view this as relating to a different class of persons; but, for my own part, I think that it means the same class; for the teachers of such trifles entice and fascinate the minds of men, so as no longer to receive sound doctrine.

Chiefly they who are of the circumcision He says that they are chiefly of the Jews; for it is highly requisite that such plagues shall be known by all. We ought not to listen to those who plead that we should spare the reputation of this or that individual, when the matter in question is the great danger of the whole Church. And so much the greater danger was to be apprehended from that nation, because it claimed superiority above others on account of the sacredness of its lineage. This is therefore the reason why Paul reproves the Jews more sharply, in order to take from them the power of doing injury.

Calvin: Tit 1:11

11.Whose mouth must be stopped A good pastor ought therefore to be on the watch, so as not to give silent permission to wicked and dangerous doctrines to make gradual progress, or to allow wicked men an opportunity of spreading them. But it may be asked, “How is it possible for a bishop to constrain obstinate and self-willed men to be silent? For such persons, even though they are vanquished in argument, still do not hold their peace; and it frequently happens that, the more manifestly they are refuted and vanquished, they become the more insolent; for not only is their malice strengthened and inflamed, but they give themselves up to indolence.” I reply, when they have been smitten down by the sword of God’s word, and overwhelmed by the force of the truth, the Church may command them to be silent; and if they persevere, they may at least be banished from the society of believers, so that they shall have no opportunity of doing harm. ²²⁷ Yet by “shutting the mouth” Paul simply means — “to refute their vain talking,” even though they should not cease to make a noise; for he who is convicted by the word of God, however he may chatter, has nothing to say.

Who overturn whole houses If the faith of one individual were in danger of being overturned, (for we are speaking of the perdition of a single soul redeemed by the blood of Christ) the pastor should immediately gird himself for the combat; how much less tolerable is it to see whole houses overturned?

Teaching things which they ought not The manner in which they were overturned is described in these words. Hence we may infer how dangerous it is to make even the smallest departure from sound doctrine; for he does not say that the doctrines, by which they overturned the faith of many, were openly wicked; but we may understand by this designation every kind of corruptions, when there is a turning aside from the desire of edification. Thus it is in reality, that, amidst so great weakness of the flesh, we are exceedingly prone to fall; and hence it arises, that Satan easily and speedily destroys, by his ministers, what godly teachers had reared with great and long-continued toil.

He next points out the source of the evil, a desire of dishonest gain; by which he reminds us how destructive a plague avarice is in teachers; for, as soon as they give themselves up to the pursuit of gain, they must labor to obtain the favor and countenance of men. This is quickly followed by the corruption of pure doctrine.

Calvin: Tit 1:12

12.One of themselves, a prophet of their own I have no doubt that he who is here spoken of is Epimenides, who was a native of Crete; for, when the Apostle says that this author was “one of themselves,” and was “a prophet of their own,” he undoubtedly means that he belonged to the nation of the Cretans. Why he calls him a Prophet--is doubtful. Some think that the reason is, that the book from which Paul borrowed this passage bears the titleΠερὶ Χρησμῶν “concerning oracles.” Others are of opinion that Paul speaks ironically, by saying that they have such a Prophet — a Prophet worthy of a nation which refuses to listen to the servants of God. But as poets are sometimes called by the Greeks (προφὢται) “prophets,” and as the Latin authors call them Vates , I consider it to denote simply a teacher. The reason why they were so called appears to have been, that they were always reckoned to be (γένος θεῖον καὶ ἐνθουσιαστικόν) “ a divine race and moved by divine inspiration.” Thus also Adimantus, in the Second Book of Plato’s treatiseΠερὶ Πολιτείας after having called the poets υἵους Θεῶν “sons of the gods,” adds, that they also became their prophets. For this reason I think that Paul accommodates his style to the ordinary practice. Nor is it of any importance to inquire on what occasion Epimenides calls his countrymen liars, namely, because they boast of having the sepulcher of Jupiter; but seeing that the poet takes it from an ancient and well-known report, the Apostle quotes it as a proverbial saying. ²²⁸

From this passage we may infer that those persons are superstitious, who do not venture to borrow anything from heathen authors. All truth is from God; and consequently, if wicked men have said anything that is true and just, we ought not to reject it; for it has come from God. Besides, all things are of God; and, therefore, why should it not be lawful to dedicate to his glory everything that can properly be employed for such a purpose? But on this subject the reader may consult Basil’s discourse ²²⁹πρὸς τοὺς νέους, ὅπως ἂν ἐξ ἑλλ κ.τ.λ

Calvin: Tit 1:13

13.This testimony is true ²³⁰ How worthiness soever the witness may have been, ²³¹ yet the truth which has been spoken by him is acknowledged by Paul. The inhabitants of Crete, of whom he speaks with such sharpness were undoubtedly very wicked. The Apostle, who is wont to reprove mildly those who deserved to be treated with extreme severity, would never have spoken so harshly of the Cretans, if he had not been moved by very strong reasons. What term more reproachful than these opprobrious epithets can be imagined; that they were “lazy, devoted to the belly, destitute of truth, evil beasts?” Nor are these vices charged against one or a few persons, but he condemns the whole nation.

It was truly a wonderful purpose of God, that he called a nation so depraved, and so infamous on account of its vices, to be among the first who should partake of the gospel; but his goodness is not less worthy of admiration, in having bestowed heavenly grace on those who did not even deserve to live in this world. ²³² In that country so corrupt, as if in the midst of hell, the Church of Christ held a position, and did not cease to be extended, though it was infected by the corruption of the evils which prevailed there; for here Paul not only reproves those who were strangers to the faith, but expressly reproves those who had made a profession of Christianity. Perceiving that these vices so hateful have already taken root, and are spreading far and wide, he does not spare the reputation of the whole nation, that he may attempt the care of those whom there was some hope of healing.

Wherefore rebuke them sharply Of that circumspection and prudence with which a bishop ought to be endowed, it is not the least part, that he regulate his manner of teaching by the dispositions and conduct of men. We must not deal with obstinate and unruly persons in the same manner as with those who are meek and teachable; for, in instructing the latter, we ought to use such mildness as is suitable to their teachable disposition, while the stubbornness of the former must be severely corrected, and (as the saying is) for a bad knot there must be a bad wedge. ²³³ The reason why Titus ought to be more sharp and severe in rebuking them has been already stated, namely, that they are “evil beasts.”

That they may be sound in the faith Whether the “soundness” or “healthfulness” is here contrasted with the diseases which he has mentioned, or whether he simply commands them to remain in the sound faith, is uncertain. I prefer the latter view. As they already are exceedingly vicious, and may easily be corrupted more and more, he wishes them to be more closely and strictly kept within the pure faith. ²³⁴

Calvin: Tit 1:14

14.And may not listen to Jewish fables He now shews in what “sound faith” consists — when it is not corrupted by any “fables.” But in guarding against the danger he prescribes this remedy — not to give ear to them; for God wishes us to be so attentive to his word, that there shall be no entrance for trifles. And, indeed, when the truth of God has once gained admission all that can be brought against it will be so tasteless, that it will not attract our minds. If, therefore, we wish to preserve the faith uncontaminated, let us learn carefully to restrain our senses, so that they may not give themselves up to strange contrivances; for, as soon as any person shall begin to listen to fables, he will lose the purity of faith.

All trivial inventions he calls “fables,” or, as we would say, “trifles;” for what he immediately adds, about “the commandments of men,” has the same meaning. And he calls those men enemies of the truth who, not satisfied with the pure doctrine of Christ, mix up with them their own fooleries; for all that men of themselves contrive ought to be accounted “fabulous.”

He attributes this vice chiefly to the Jews, because, under the presence of the divine law, they introduced superstitious ceremonies. The Gentiles, being aware that they had been wretchedly deceived during their whole life, more easily renounced their former course of life; while the Jews, having been educated in the true religion, obstinately defended the ceremonies to which they had been accustomed, and could not be convinced that the Law had been abrogated. In this manner they disturbed all churches, because, as soon as the gospel began to make its appearance anywhere, they did not cease to corrupt its purity by mixing it with their leaven. Accordingly, Paul not only forbids them, in general terms, to degenerate from sound doctrine, but points out, as with the finger, the present evil which needed to be remedied, that they may be on their guard against it.

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.

Calvin: Tit 1:16

16.They profess that they know God He treats those persons as they deserve; for hypocrites, who give their whole attention to minute observances, despise fearlessly what constitutes the chief part of the Christian life. The consequence is, that they display their vanity, while contempt of God is manifested in open crimes. And this is what Paul means; that they who wish to be seen abstaining from one kind of food — indulge in wantonness and rebellion, as if they had shaken of the yoke; that their conduct is disgraceful and full of wickedness, and that not a spark of virtue is visible in their whole life.

For they are abominable, disobedient, and to every good work reprobate When he calls them, βδελυκτούς ²³⁷ abominable, he seems to allude to their pretended holiness, to which they gave their earnest attention. But Paul declares that they gain no advantage, for they do not cease to be profane and detestable. With good reason does he accuse them of disobedience; for nothing can be more haughty than hypocrites, who exert themselves so laboriously about ceremonies, in order that they may have it in their power to despise with impunity the chief requirements of the law. We may appropriately interpret the wordἀδόκιμοι reprobate in an active signification; as if he had said, that they who wish to be thought so sagacious instructors in trifles — are destitute of judgment and understanding as to good works.

Defender: Tit 1:3

Notice "God our Saviour" in Tit 1:2 and "the Lord Jesus Christ our Saviour" in Tit 1:4. It is clear that the Scriptures regard Jesus Christ as God (Tit 2:10, Tit 2:13; Tit 3:6)."

Defender: Tit 1:4

Titus was a young convert of Paul's but was a full-blooded Greek, unlike Timothy, who was half Jewish (Gal 2:3; Act 16:1). Titus had apparently accompanied Paul on his first missionary journey, or at least part of it (Gal 2:1). More recently, probably after Paul's first release from prison, he had been with Paul on a trip to the island of Crete, where Paul had left him to get the Cretian churches properly organized and functioning. Thus, Paul's letter to Titus and his two letters to Timothy, who had been left in Ephesus for a similar purpose, are known as Paul's pastoral epistles. Like 1 Timothy, the letter to Titus seems to have been written between Paul's two imprisonments."

Defender: Tit 1:5

The "elders" and "bishops" (Tit 1:7) are the same. See 1Ti 3:1-7 for the qualifications of bishops and deacons."

Defender: Tit 1:9

It is vital that pastors and teachers guard the Word against its opponents (compare 2Ti 1:13).

Defender: Tit 1:9

It is important not only to exhort those who believe the Word to act on it, but also to convince those who reject it, being ready always to give an appropriate answer to problems and objections (1Pe 3:15)."

Defender: Tit 1:10

The inhabitants of Crete were generally belligerent and were of a wide variety of ethnic backgrounds, including many displaced Jews. This posed a great challenge to those who would establish sound Christian churches there, and Paul wanted to counsel and help Titus in whatever way he could."

Defender: Tit 1:12

Here, Paul is quoting a Cretian poet and reputed prophet by the name of Epeminides, who lived about 600 years before Christ. Paul confirmed that this deplorable reputation was still valid in his day (Tit 1:13)."

Defender: Tit 1:14

"Jewish fables" were an amalgamation of pagan myths and Jewish extra-Biblical traditions, superimposed on the Old Testament Scriptures. The "commandments of men" were ascetic prohibitions and prescriptions that had no Biblical basis, although Pharisaical hypocrisy may have thought they did."

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 1:3

in : Dan 8:23, Dan 9:24-27, Dan 10:1, Dan 11:27; Hab 2:3; Act 17:26; Rom 5:6; Gal 4:4; Eph 1:10; 1Ti 2:6; 2Ti 1:10

manifested : Mar 13:10, Mar 16:15; Act 10:36; Rom 10:14, Rom 10:15, Rom 15:19, Rom 16:26; Eph 2:17; Eph 3:5-8; Phi 1:13; Col 1:6, Col 1:23; 1Ti 2:5; Rev 14:16

which : 1Co 9:17; 1Th 2:4; 1Ti 1:11, 1Ti 2:7; 2Ti 1:11

God : Tit 2:10,Tit 2:13, Tit 3:4-6; Isa 12:2, Isa 45:15, Isa 45:21; 1Ti 1:1, 1Ti 2:3, 1Ti 4:10

TSK: Tit 1:4

Titus : 2Co 2:13, 2Co 7:6, 2Co 7:13, 2Co 7:14, 2Co 8:6, 2Co 8:16, 2Co 8:23, 2Co 12:18; Gal 2:3

mine : 1Ti 1:1, 1Ti 1:2; 2Ti 1:2

the common : Rom 1:12; 2Co 4:13; 2Pe 1:1; Jud 1:3

Grace : Rom 1:7; Eph 1:2; Col 1:2; 1Ti 1:2; 2Ti 1:2

our : Tit 1:3; Luk 2:11; Joh 4:42; 2Pe 1:11, 2Pe 2:20, 2Pe 3:2, 2Pe 3:18; 1Jo 5:14

TSK: Tit 1:5

I left, 1Ti 1:3

Crete : Act 2:11, Act 27:7, Act 27:12, Act 27:21

set : 1Ch 6:32; Ecc 12:9; Isa 44:7; 1Co 11:34, 1Co 14:40; Col 2:5

wanting : or, left undone

and : Act 14:23; 2Ti 2:2

TSK: Tit 1:6

any : 1Ti 3:2-7

the husband : Lev 21:7, Lev 21:14; Eze 44:22; Mal 2:15; Luk 1:5; 1Ti 3:12

having : Gen 18:19; 1Sa 2:11, 1Sa 2:22, 1Sa 2:29, 1Sa 2:30, 1Sa 3:12, 1Sa 3:13; 1Ti 3:4, 1Ti 3:5

not : Pro 28:7

or : Tit 1:10; 1Th 5:14

TSK: Tit 1:7

a bishop : Tit 1:5; Phi 1:1; 1Ti 3:1, 1Ti 3:2-13

as : Mat 24:45; Luk 12:42; 1Co 4:1, 1Co 4:2; 1Pe 4:10

not selfwilled : Gen 49:6; 2Pe 2:10

not soon : Pro 14:17, Pro 15:18, Pro 16:32; Ecc 7:9; Jam 1:19, Jam 1:20

not given to wine : Tit 2:3; Lev 10:9; Pro 31:4, Pro 31:5; Isa 28:7, Isa 56:12; Eze 44:21; Eph 5:18; 1Ti 3:3

no : 2Ti 2:24, 2Ti 2:25 *Gr.

not given to filthy : Isa 56:10,Isa 56:11; 1Ti 3:3, 1Ti 3:8; 1Pe 5:2

TSK: Tit 1:8

a lover of hospitality : 1Ti 3:2

a lover of good : 1Sa 18:1; 1Ki 5:1, 1Ki 5:7; Psa 16:3; Amo 5:15; 1Jo 3:14, 1Jo 5:1

men : or, things

sober : Tit 2:7; 2Co 6:4-8; 1Th 2:10; 1Ti 4:12, 1Ti 6:11; 2Ti 2:22

TSK: Tit 1:9

Holding : Job 2:3, Job 27:6; Pro 23:23; 1Th 5:21; 2Th 2:15; 2Ti 1:13; Jud 1:3; Rev 2:25, Rev 3:3, Rev 3:11

fast : 1Ti 1:15, 1Ti 4:9, 1Ti 6:3; 2Ti 2:2

as he hath been taught : or, in teaching

sound : Tit 2:1, Tit 2:7, Tit 2:8; 1Ti 1:10, 1Ti 6:3; 2Ti 4:3

to convince : Tit 1:11; Act 18:28; 1Co 14:24; 2Ti 2:25

TSK: Tit 1:10

there : Act 20:29; Rom 16:17-18; 2Co 11:12-15; Eph 4:14; 2Th 2:10-12; 1Ti 1:4, 1Ti 1:6, 1Ti 6:3-5; 2Ti 3:13, 2Ti 4:4; Jam 1:26; 2Pe 2:1, 2Pe 2:2; 1Jo 2:18, 1Jo 4:1; Rev 2:6, Rev 2:14

specially : Act 15:1, Act 15:24; Gal 1:6-8, Gal 2:4, Gal 3:1, Gal 4:17-21, Gal 5:1-4; Phi 3:2, Phi 3:3

TSK: Tit 1:11

mouths : Tit 1:9, Tit 3:10; Psa 63:11, Psa 107:42; Eze 16:63; Luk 20:40; Rom 3:19; 2Co 11:10

subvert : Mat 23:14; 2Ti 3:6

filthy : Tit 1:7; Isa 56:10,Isa 56:11; Jer 8:10; Eze 13:19; Mic 3:5, Mic 3:11; Joh 10:12; 1Ti 6:5; 2Pe 2:1-3

TSK: Tit 1:12

of : Act 17:28

liars : Rom 16:18; 1Ti 4:2; 2Pe 2:12, 2Pe 2:15; Jud 1:8-13

TSK: Tit 1:13

rebuke : Tit 2:15; Pro 27:5; 2Co 13:10; 1Ti 5:20; 2Ti 4:2

that : Tit 2:2; Lev 19:17; Psa 119:80, Psa 141:5; 2Co 7:8-12; 1Ti 4:6

TSK: Tit 1:14

Jewish : 1Ti 1:4-7; 2Ti 4:4

commandments : Isa 29:13; Mat 15:9; Mar 7:7; Col 2:22

turn : Gal 4:9; 2Ti 4:4; Heb 12:25; 2Pe 2:22

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

TSK: Tit 1:16

profess : Num 24:16; Isa 29:13, Isa 48:1, Isa 58:2; Eze 33:31; Hos 8:2, Hos 8:3; Rom 2:18-24; 2Ti 3:5-8; Jud 1:4

being : Job 15:16; Rev 21:8, Rev 21:27

and disobedient : 1Sa 15:22, 1Sa 15:24; Eph 5:6; 1Ti 1:9

unto : Jer 6:30; Rom 1:28; 2Ti 3:8

reprobate : or, void of judgment

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Tit 1:3

But hath in due times - At the proper time; the time which he had intended; the best time: see the notes at 1Ti 2:6; compare the notes at Mat 2:2.

Manifested his word through preaching - See the notes at 2Ti 2:10. The meaning here is, that he has made known his eternal purpose through the preaching of the gospel; compare the notes at Rom 10:14-15.

Which is committed unto me - Not exclusively, but in common with others; see the notes at 2Ti 1:11.

According to the commandment of God our Saviour - Paul always claimed to be divinely commissioned, and affirmed that he was engaged in the work of preaching by the authority of God; see Gal 1:1-12; 1Co 1:1; Rom 1:1-4.

Barnes: Tit 1:4

To Titus - See the Introduction, Section 1.

Mine own son - Notes, 1Ti 1:2.

After the common faith - The faith of all Christians; - equivalent to saying "my son in the gospel."That is, Paul had been the means of converting him by preaching that gospel which was received by all who were Christians.

Grace, mercy, and peace ... - See the notes at Rom 1:7.

Barnes: Tit 1:5

For this cause left I thee in Crete - Compare the notes, 1Ti 1:3. On the situation of Crete, see the Introduction, Section 2.

That thou shouldest set in order the things that are wanting - Margin, "left undone."The Greek is: "the things that are left;"that is, those which were left unfinished; referring, doubtless, to arrangements which had been commenced, but which for some cause had been left incomplete. Whether this had occurred because he had been driven away by persecution, or called away by important duties demanding his attention elsewhere, cannot now be determined. The word rendered "set in order", ἐπιδιορθώσῃ epidiorthōsē , occurs nowhere else in the New Testament. It means, properly, "to make straight upon, and then to put further to rights, to arrange further."Robinson, Lexicon - There were things left unfinished which he was to complete. One of these things, and perhaps the principal, was to appoint elders in the various cities where the gospel had been preached.

And ordain - The word "ordain"has now acquired a technical signification which it cannot be shown that it has in the New Testament. It means, in common usage, to "invest with a ministerial function or sacerdotal power; to introduce, and establish, and settle in the pastoral office with the customary forms and solemnities"(Webster); and it may be added, with the idea always connected with it, of the imposition of hands. But the word used here does not necessarily convey this meaning, or imply that Titus was to go through what would now be called an ordination service. It means to set, place, or constitute; then, to set over anything, as a steward or other officer (see Mat 24:45; Luk 12:42; Act 6:3), though without reference to any particular mode of investment with an office; see the word, "ordain,"explained in the notes at Act 1:22; Act 14:23. Titus was to appoint or set them over the churches, though with what ceremony is now unknown. There is no reason to suppose that he did this except as the result of the choice of the people; compare the notes at Act 6:3.

Elders - Greek: Presbyters; see the word explained in the notes at Act 14:23. These "elders,"or "Presbyters,"were also called "bishops"(compare the notes at 1Ti 3:1), for Paul immediately, in describing their qualifications, calls them bishops: - "ordain elders in every city - if any be blameless - for a bishop must be blameless,"etc. If the elders and bishops in the times of the apostles were of different ranks, this direction would be wholly unmeaningful. It would be the same as if the following direction were given to one who was authorized to appoint officers over an army: "Appoint captains over each company, who shall be of good character, and acquainted with military tactics, for a Brigadier General must be of good character, and acquainted with the rules of war."- That the same rank is denoted also by the terms Presbyter and Bishop here, is further apparent because the qualifications which Paul states as requisite for the "bishop"are not those which pertain to a prelate or a diocesan bishop, but to one who was a pastor of a church, or an evangelist. It is clear, from Tit 1:7, that those whom Titus was to appoint were "bishops,"and yet it is absurd to suppose that the apostle meant prelatical bishops, for no one can believe that such bishops were to be appointed in "every city"of the island. According to all modern notions of Episcopacy, one such bishop would have been enough for such an island as Crete, and indeed it has been not infrequently maintained that Titus himself was in fact the Bishop of that Diocese. But if these were not prelates who were to be ordained by Titus, then it is clear that the term "bishop"in the New Testament is given to the Presbyters or elders; that is, to all ministers of the gospel. That usage should never have been departed from.

In every city - Crete was anciently celebrated for the number of its cities. In one passage Homer ascribes to the island 100 cities ( Iliad ii. 649), in another, 90 cities ( Odyssey xix. 174). It may be presumed that many of these cities were towns of not very considerable size, and yet it would seem probable that each one was large enough to have a church, and to maintain the gospel. Paul, doubtless, expected that Titus would travel over the whole island, and endeavor to introduce the gospel in every important place.

As I had appointed thee - As I commanded thee, or gave thee direction - διεταξάμην dietaxamēn - This is a different word from the one used in the former part of the verse - and rendered "ordain"- καθίστημι kathistēmi . It does not mean that Titus was to ordain elders in the same manner as Paul had ordained him, but that he was to set them over the cities as he had directed him to do. He had, doubtless, given him oral instructions, when he left him, as to the way in which it was to be done.

Barnes: Tit 1:6

If any be blameless, the husband of one wife - See the notes at 1Ti 3:2.

Having faithful children - See the notes at 1Ti 3:4-5. That is, having a family well-governed, and well-trained in religion. The word here - πιστὰ pista - applied to the children, and rendered faithful, does not necessarily mean that they should be truly pious, but it is descriptive of those who had been well-trained, and were in due subordination. If a man’ s family were not of his character - if his children were insubordinate, and opposed to religion - if they were decided infidels or scoffers, it would show that there was such a deficiency in the head of the family that he could not be safely entrusted with the government of the church; compare the notes at 1Ti 3:5. It is probably true, also, that the preachers at that time would be selected, as far as practicable, from those whose families were all Christians. There might be great impropriety in placing a man over a church, a part of whose family were Jews or heathens.

Not accused of riot - That is, whose children were not accused of riot. This explains what is meant by faithful. The word rendered "riot"- ἀσωτία asōtia - is translated excess in Eph 5:18, and riot in Tit 1:6; 1Pe 4:4. It does not elsewhere occur in the New Testament, though the word riotous is found in Luk 15:13; see it explained in the notes at Eph 5:18. The meaning here is, that they should not be justly accused of this; this should not be their character. It would, doubtless, be a good reason now why a man should not be ordained to the ministry that he had a dissipated and disorderly family.

Or unruly - Insubordinate; ungoverned; see the notes, 1Ti 1:9; Luk 3:4.

Barnes: Tit 1:7

For a bishop must be blameless - 1Ti 3:2.

As the steward of God - See notes, 1Co 4:1-2. A man, in order to perform the duties of such an office, should be one against whom no accusation could lie.

Not self-willed - Compare 2Pe 2:10. The word - αὐθάδης authadēs - does not elsewhere occur in the New Testament. It means, properly, self-complacent; and then, assuming, arrogant, imperious; Robinson, Lexicon - The gist of the offence - the very "head and front"- is that of being self-complacent; a trait of character which, of necessity, makes a man imperious, dogmatical, impatient of contradiction, and unyielding. Such a man, evidently, is not fit for the office of a minister of the gospel.

Not soon angry - See notes, 1Ti 3:2, and the margin there.

Not given to wine - Notes, 1Ti 3:3.

No striker - Notes, 1Ti 3:3.

Not given to filthy lucre - In 1 Tim. 3, "Not given of filthy lucre."The same Greek word is used.

Barnes: Tit 1:8

But a lover of hospitality - Notes, 1Ti 3:2.

A lover of good men - Margin, "or things."The Greek ( φιλάγαθος philagathos ) means, a lover of good, and may apply to any thing that is good. It may refer to good men, as included under the general term good; and there is no more essential qualification of a bishop than this. A man who sustains the office of a minister of the gospel, should love every good object, and be ever ready to promote it; and he should love every good man, no matter in what denomination or country he may be found - no matter what his complexion, and no matter what his rank in life; compare the notes at Phi 4:8.

Sober - Notes, 1Ti 1:2.

Just - Upright in his dealings with all. A minister can do little good who is not; compare the notes at Phi 4:8.

Holy - Pious, or devout. Faithful in all his duties to God; Notes, 1Ti 2:8.

Temperate - ἐγκρατῆ egkratē . Having power or control over all his passions. We apply the term now with reference to abstinence from intoxicating liquors. In the Scriptures, it includes not only that, but also much more. It implies control over all our passions and appetites. See it explained in the notes at Act 24:25; compare 1Co 7:9; 1Co 9:25; Gal 5:23.

Barnes: Tit 1:9

Holding fast the faithful word - That is, the true doctrines of the gospel. This means that he is to hold this fast, in opposition to one who would wrest it away, and in opposition to all false teachers, and to all systems of false philosophy. He must be a man who is firm in his belief of the doctrines of the Christian faith, and a man who can be relied on to maintain and defend those doctrines in all circumstances; compare notes, 2Th 2:15.

As he hath been taught - Margin, "in teaching."Greek "According to the teaching."The sense is, according to that doctrine as taught by the inspired teachers of religion. It does not mean as he had individually been taught; but he was to hold the faith as it was delivered by those whom the Saviour had appointed to make it known to mankind. The phrase "the doctrine,"or "the teaching,"had a sort of technical meaning, denoting the gospel as that which had been communicated to mankind, not by human reason, but by teaching.

That he may be able by sound doctrine - By sound teaching, or instruction; Notes, 1Ti 1:10; 1Ti 4:16. He was not to dictate, or to denounce; but to seek to convince by the statement of the truth; see the notes at 2Ti 2:25.

Both to exhort and to convince - To persuade them, or to bring them over to your views by kind exhortation, and by the instruction which shall convince. The former method is to be used where men know the truth, but need encouragement to follow it; the latter, where they are ignorant, or are opposed to it. Both exhortation and argument are to be used by the ministers of religion.

The gainsayers - Opposers Literally, those who speak against; that is, against the truth; Notes, Rom 10:21.

Barnes: Tit 1:10

For there are many unruly and vain talkers and deceivers - There are many persons who are indisposed to submit to authority (see the word unruly in Tit 1:6); many who are vain talkers - who are more given to talk than to the duties of practical religion (see the character of "Talkative,"in the Pilgrim’ s Progress); and many who live to deceive others under the mask of religion. They make great pretensions to piety; they are fluent in argument, and they urge their views in a plausible manner.

Specially they of the circumcision - Jews, spoken of here as "of the circumcision"particularly, because they urged the necessity of circumcision in order that men might be saved; Notes, Act 15:1. This proves that there were not a few Jews in the island of Crete.

Barnes: Tit 1:11

Whose mouths must be stopped - The word here rendered stopped - ἐπιστομιζειν epistomizein - occurs nowhere else in the New Testament. It means, properly, to check, or curb, as with a bridle; to restrain, or bridle in; and then, to put to silence. It is, of course, implied here that this was to be done in a proper way, and in accordance with the spirit of the gospel. The apostle gives Timothy no civil power to do it, nor does he direct him to call in the aid of the civil arm. All the agency which he specifies as proper for this, is that of argument and exhortation. These are the proper means of silencing the advocates of error; and the history of the church shows that the ministers of religion can be safely entrusted with no other; compare Psa 32:8-9.

Who subvert whole houses - Whole families; compare Mat 23:14; 2Ti 3:6. That is, they turn them aside from the faith.

Teaching things which they ought not, for filthy lucre’ s sake - For gain. That is, they inculcate such doctrines as will make themselves popular, and as will give them access to the confidence of the people. They make it their first object to acquire influence as ministers of religion, and then abuse that in order to obtain money from the people. This they would doubtless do under many pretences; such as that it was needful for the support of the gospel, or for the relief of the poor, or perhaps for the assistance of distant Christians in persecution. Religion is the most powerful principle that ever governs the mind; and if a man has the control of that, it is no difficult thing to induce men to give up their worldly possessions. In all ages, there have been impostors who have taken advantage of the powerful principle of religion to obtain money from their deluded followers. No people can be too vigilant in regard to pretended religious teachers; and while it is undoubtedly their duty to contribute liberally for the support of the gospel, and the promotion of every good cause, it is no less their duty to examine with care every proposed object of benevolence, and to watch with an eagle eye those who have the disbursement of the charities of the church. It is very rare that ministers ought to have much to do with disposing of the funds given for benevolent purposes; and when they do, they should in all cases be associated with their lay brethren; see Paley’ s Horae Paulinae , chap. iv., No. 1, 3, note; compare 1Co 16:3. On the phrase "filthy lucre,"see the notes at 1Ti 3:3.

Barnes: Tit 1:12

One of themselves - That is, one of the Cretans. The quotation here shows that Paul had his eye not only on the Jewish teachers there, but on the native Cretans. The meaning is, that, alike in reference to Jewish teachers and native-born Cretans, there was need of the utmost vigilance in the selection of persons for the ministry. They all had well-known traits of character, which made it proper that no one should be introduced into the ministry without extreme caution. It would seem, also, from the reasoning of Paul here, that the trait of character here referred to pertained not only to the native Cretans, but also to the character of the Jews residing there; for he evidently means that the caution should extend to all who dwelt on the island,

Even a prophet of their own - Or, a poet; for the word "prophet"- προφήτης prophētēs - like the Latin word "vates ,"was often applied to poets, because they were supposed to be inspired of the muses, or to write under the influence of inspiration. So Virgil, Ecl. ix. 32: Et me fecere poetam Pierides ...me quoque dicunt vatem pastores. Varro, Ling. Lat. vi. 3: Vates poetae dicti sunt. The term "prophet"was also given by the Greeks to one who was regarded as the interpreter of the gods, or who explained the obscure responses of the oracles. As such an interpreter - as one who thus saw future events, he was called a prophet; and as the poets claimed much of this kind of knowledge, the name was given to them. It was also given to one who was regarded as eminently endowed with wisdom, or who had that kind of sagacity by which the results of present conduct might be foreseen, as if he was under the influence of a kind of inspiration.

The word might have been applied to the person here referred to - Epimenides - in this latter sense, because he was eminently endowed with wisdom. He was one of the seven wise men of Greece. He was a contemporary of Solon, and was born at Phaestus, in the island of Crete, b.c. 659, and is said to have reached the age of 157 years. Many marvelous tales are told of him (see Anthon, Class. Dic) which are commonly supposed to be fabulous, and which are to be traced to the invention of the Cretans. The event in his life which is best known is, that he visited Athens, at the request of the inhabitants, to prepare the way by sacrifices for the introduction of the laws of Solon. He was supposed to have contact with the gods, and it was presumed that a special sacredness would attend the religious services in which he officiated. On this account, also, as well as because he was a poet, the name prophet may have been given him. Feuds and animosities prevailed at Athens, which it was supposed such a man might allay, and thus prepare them for the reception of the laws of Solon. The Athenians wished to reward him with wealth and public honors; but he refused to accept of any remuneration, and only demanded a branch of the sacred olive tree, and a decree of perpetual friendship between Athens and his native city. After his death, divine honors were paid to him by the Cretans. He wrote a poem on the Argonautic expedition, and other poems, which are now entirely lost. The quotation here is supposed to be made from a treatise on oracles and responses, which is also lost.

The Cretians are always liars - This character of the Cretans is abundantly sustained by the examples adduced by Wetstein. To be a Cretan, became synonymous with being a liar, in the same way as to be a Corinthian, became synonymous with living a licentious life; compare Introduction to 1 Corinthians, Section 1. Thus, the scholiast says, παροιμία ἐστι τὸ κρητίζειν ἐπὶ τοῦ ψεύδεσθαι paroimia esti to krētizein epi tou pseudesthai - "to act the Cretan, is a proverb for to lie."The particular reason why they had this character abroad, rather than other people, is unknown. Bishop Warburton supposes that they acquired it by claiming to have among them the tomb of Jupiter, and by maintaining that all the gods, like Jupiter, were only mortals who had been raised to divine honors. Thus the Greeks maintained that they always proclaimed a falsehood by asserting this opinion. But their reputation for falsehood seems to have arisen from some deeper cause than this, and to have pertained to their general moral character. They were only more eminent in what was common among the ancient pagan, and what is almost universal among the pagan now; compare the notes at Eph 4:25.

Evil beasts - In their character, beasts or brutes of a ferocious or malignant kind. This would imply that there was a great want of civilization, and that their want of refinement was accompanied with what commonly exists in that condition - the unrestrained indulgence of wild and ferocious passions. See examples of the same manner of speaking of barbarous and malicious men in Wetstein.

Slow bellies - Mere gormandizers. Two vices seem here to be attributed to them, which indeed commonly go together - gluttony and sloth. An industrious man will not be likely to be a gormandizer, and a gormandizer will not often be an industrious man. The mind of the poet, in this, seems to have conceived of them first as an indolent, worthless people; and then immediately to have recurred to the cause - that they were a race of gluttons, a people whose only concern was the stomach; compare Phi 3:19. On the connection between gluttony and sloth, see the examples in Wetstein. Seldom have more undesirable, and, in some respects, incongruous qualities, been grouped together in describing any people. They were false to a proverb, which was, indeed, consistent enough with their being ferocious - though ferocious and wild nations are sometimes faithful to their word; but they were at the same time ferocious and lazy, fierce and gluttonous - qualities which are not often found together. In some respects, therefore, they surpassed the common depravity of human nature, and blended in themselves ignoble properties which, among the worst people, are usually found existing alone. To mingle apparently contradictory qualities of wickedness in the same individual or people, is the height of depravity; as to blend in the same mind apparently inconsistent traits of virtuous character, or those which exist commonly, in their highest perfection, only alone, is the highest virtue.

Barnes: Tit 1:13

This witness is true - That is, this testimony long before borne by one of their own number, was true when the apostle wrote to Titus. The fact that this was the general Character of the people, was a reason why he should be on his guard in introducing men into the ministry, and in the arrangement of affairs pertaining to the church. That it was true, see proofs in Wetstein.

Wherefore rebuke them - Notes, 2Ti 4:2.

Sharply - ἀποτόμως apotomōs - "cuttingly, severely"- from ἀποτέμνω apotemnō , "to cut off."The word is used here in the sense of severity, meaning that the reproof should be such as would be understood, and would show them plainly the wickedness of such traits of character. He was not to be mealy-mouthed, but he was to call things by their right names, and not to spare their faults. When men know that they are doing wrong, we should tell them so in few words; if they do not know it, it is necessary to teach them, in order to convince them of their error.

That they may be sound in the faith - That they may not allow the prevailing vices to corrupt their views of religion.

Barnes: Tit 1:14

Not giving heed to Jewish fables ... - See the notes at 1Ti 1:4.

And commandments of men that turn from the truth - Notes, Mat 15:3-5.

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.

Barnes: Tit 1:16

They profess that they know God - That is, the Jewish teachers particularly, who are referred to in Tit 1:14. All those persons were professors of religion, and claimed that they had a special knowledge of God.

But in works they deny him - Their conduct is such as to show that they have no real acquaintance with him.

Being abominable - In their conduct. The word here used - βδελυκτοὶ bdeluktoi - occurs nowhere else in the New Testament. It means that which is detestable, or to be held in abhorrence.

And disobedient, and unto every good work reprobate - Margin, "void of judgment."On the word here used - ἀδοκίμος adokimos - see the Rom 1:28 note; 2Co 13:5 note. It means here that in reference to everything that was good, their conduct was such that it could not be approved, or deserved disapprobation. It was for this reason; from the character of the people of the island of Crete, and of those who claimed to be teachers there enforcing the obligation of the Mosaic law, that it was so important for Titus to exercise special care in introducing men into the ministry, and in completing the arrangements contemplated in the organization of the churches there. Yet is this character confined to them? Are there none now who profess that they know God, but in works deny him; whose conduct is such that it ought to be abhorred; who are disobedient to the plain commands of God, and whose character in respect to all that pertains to true piety is to be disapproved by the truly pious, and will be by God at the last day? Alas, taking the church at large, there are many such, and the fact that there are such persons is the grand hindrance to the triumphs of religion on the earth. "The way to heaven is blocked up by dead professors of religion."

Poole: Tit 1:3

But hath in due times in proper time, (saith the Greek), in such time as God had eternally purposed, and as seemed good to the Divine wisdom.

Manifested his word through preaching he hath by setting up the ordinance of preaching, or publishing the gospel, by men sent by him, manifested this promise of eternal life, which lay much obscured under the veil of temporal promises under the Old Testament.

Which is committed unto me according to the commandment of God our Saviour which office of preaching, or which word, was committed to me, by the will of God, or immediate command of God: as to which, see Act 26:17,18 .

Poole: Tit 1:4

Mine own son after the common faith from hence we learn that Titus was converted to Christianity by Paul. Timothy was so called, 1Ti 1:2 . The salutation is the same with that to Timothy, 1Ti 1:2 2Ti 1:2 , and in most of the Epistles, with small variation: See Poole on "1Ti 1:2" , See Poole on "2Ti 1:2" , and in the beginning of most of the Epistles.

Poole: Tit 1:5

In Crete in Candia, as it is now called: see the Argument to this Epistle.

Set in order the things that are wanting set to rights things which I left undone, being hastened away to other places.

And ordain elders in every city, as I had appointed thee: in this island we are told there were a hundred cities, in how many of them the gospel had taken place we are not told. Paul left Titus in this place for this end, to regulate the churches, and constitute officers for the holy ministry, to execute the office of an evangelist; doing what the apostle should have done there could he have stayed.

Poole: Tit 1:6

If any be blameless: the apostle now directs what kind of persons should be made elders or officers in the church. It is an elliptic speech, where must be something understood to perfect the sense. Do not make every one an elder, but if any be anegklhtov , see the notes on 1Ti 3:10 , such a one, as though possibly he may be clamoured on by ill men, yet cannot be justly charged with or accused of any notorious crime.

The husband of one wife one that doth not take the sinful liberty, taken by the Jews and heathens, (but contrary to the rule of Christ), to have at the same time more than one wife: see the notes on 1Ti 3:2 .

Having faithful children having also a religious family, children that are believers, or at least honest in a moral sense (so then ministers in those days might marry).

Not accused of riot the Greek is, under an accusation of aswtiav , we translate it by a general word, riot, and undoubtedly our English words, sots and sottishness, comes from this word. The word signifieth any kind of luxury, drunkenness, whoredom, prodigality.

Unruly sons of Belial, ungoverned, disorderly persons, like soldiers that will not keep their ranks, or rather, like cattle untamed, that will not endure any yoke.

Objection. But why must none be put into the ministry that have such children? The fathers may be good men, though the children be bad.

Solution

1. Because the honour and repute of the church is more to be regarded than the interest of any private person.

2. Because it is an ill sign that the parents of such children have not ruled their own houses well, keeping their children in all subjection and gravity under authority, and are therefore very unfit to rule the greater society of a church.

Poole: Tit 1:7

For a bishop must be blameless one that hath an oversight of the church of God, ought to be one whom none can truly tax with any scandalous sin.

As the steward of God as a chief servant in God’ s house, intrusted to dispense his mysteries, 1Co 4:1 , one that should set an example to the under-servants in the house of God.

Not self-willed not auyadh , one that pleaseth himself, proud, stubborn, pertinacious, confident, &c., having a high opinion of his own person, parts, judgment, or humour; for all this the word signifies.

Not soon angryorgilon , not too quick and subject to passion; how then shall he in meekness instruct those that are without?

Not given to wine: see the notes on 1Ti 3:3 , where the same word is used.

No striker, not given to filthy lucre: See Poole on "1Ti 3:3", where both these qualifications are mentioned, and opened.

Poole: Tit 1:8

But a lover of hospitality a lover of strangers: See Poole on "1Ti 3:2" .

A lover of good men one that hath a kindness for good men, or who loves all good things.

Sober: See Poole on "1Ti 3:2".

Just just in his dealings between man and man, giving to all their due.

Holy one that reverenceth and worshippeth God, and is heavenly and spiritual in his conversation.

Temperate one that restraineth all his evil inclinations and propensions, that hath brought his sensitive appetite under the dominion and government of his reason.

Poole: Tit 1:9

Holding fast the faithful word, as he hath been taught no airy, uncertain man, that is of that opinion which his company is of, or his age favours, but holding steady the word of faith, as he hath learned it from me, and the rest of the apostles.

That he may be able by sound doctrine, both to exhort his work is to persuade others to the faith,

and to convince the gainsayers by sound arguments to convince those that speak contrary to it; and if he himself be ignorant of, or uncertain, as to that, how can he ever discharge this employment?

Poole: Tit 1:10

For there are many unruly and vain takers: we have had both of these words before; the first signifieth stubborn, unruly men; the second, idle, foolish, vain talkers: the apostle saith, that in that age there were many of these.

And deceivers and such who were deceivers of other men’ s souls, or had their own souls deceived.

Specially they of the circumcision especially (he saith) the Jews, who mixed the law with the gospel; pressed the necessary observance of their ceremonies, and taught that all the Jews should be saved: of these there were many in Crete, they at this time being scattered abroad over the face of the whole earth.

Poole: Tit 1:11

Whose mouths must be stopped the word is active; such ministers ought to be placed in cities as shall be able and fit to stop such persons’ mouths, by sound doctrine and arguments fit to convince them: or, thou oughtest to stop their mouths by silencing them; though I do not see how this was practicable in a pagan country, otherwise than by persuading Christians not to hear them.

Who subvert whole houses who, as to the foundation of faith and its building, overturn whole families of Christians.

Teaching things which they ought not infusing false doctrine into them.

For filthy lucre’ s sake and all for filthy gain: and all gain is so, that is got by deceiving and ruining of people’ s souls, as to their faith and salvation.

Poole: Tit 1:12

One of themselves, even a prophet of their own Epimenides, a Greek poet, thus spake of the people of this country, whom he calls a prophet, because he was a poet, and wrote something about such divine oracles as they had.

Said, The Cretians are alway liars: the Cretians were famous for lying and falsehood, so as it became a proverb. He called them

evil beasts either for their cruelty or treachery.

Slow bellies a lazy, idle people, that had much more inclination to eat and drink than they had to work in any honest labour. From all this the apostle would infer, that Titus had the more need be watchful in his place, and faithful in the discharge of his office, being amongst such a people.

Poole: Tit 1:13

This witness is true this testimony of Epimenides is true, what I have found by experience, and those of them that in profession have embraced the Christian faith may have some tincture of their nation’ s vices.

Wherefore rebuke them sharply if thou meetest with any such, reprove or convince them apotomwv , cuttingly, that is, sharply, severely: the metaphor possibly is fetched from surgeons, who cut out dead flesh to the quick.

That they may be sound in the faith that they may be sound in the doctrine of the gospel, or in their minds, not infected with any vice.

Poole: Tit 1:14

Not giving heed to Jewish fables: by his calling them Jewish fables, ( not old wives’ fables, as in the Epistle to Timothy), he lets us know that he reflects upon those Jews that seemed to be proselyted, but yet had a tincture of their Jewish education, and spent their discourse about such fabulous traditions as the Jews had.

And commandments of men and the traditions and constitutions of the scribes and Pharisees.

That turn from the truth abhorring the gospel, and the doctrine of truth in it.

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.

Poole: Tit 1:16

They profess that they know God he is speaking of the Jews, who (all of them) professed to know and to believe one living and true God.

But in works they deny him but they lived like atheists, as if there were no God in the world, Rom 2:17-24 .

Being abominable, and disobedient, and unto every good work reprobate they are persons justly to be abominated of all good men, apeiyeiv , unbelieving in the gospel, disobedient to the rule of the law, and awkward to, and averse from, any good work.

Haydock: Tit 1:3

Manifested his word. St. Jerome understands the word incarnate; others, the word of God preached, which St. Paul says, was committed to him, &c. See St. John Chrysostom, p. 383. (Witham)

Haydock: Tit 1:4

To Titus, my beloved, (in the Greek, my true and[3] genuine son,...grace and peace. In the present ordinary Greek copies is added mercy, which the Protestant translators followed; but it is judiciously omitted by Dr. Wells, as not found in the best manuscripts nor in St. John Chrysostom's Greek edition, nor in the ancient Greek and Latin Fathers. (Witham)

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[BIBLIOGRAPHY]

Dilecto filio, Greek: gnesio tekno.

Haydock: Tit 1:5

That thou shouldst, [4] &c. The sense cannot be, that he was to change any thing St. Paul had ordered, but to settle things which St. Paul had not time to do; for example, to establish priests [5] in the cities, that is to say, bishops, as the same are called bishops ver. 7; and, as St. John Chrysostom and others observe, it is evident from this very place, that the word presbyter was then used to signify either priests or bishops. If St. Jerome here meant that bishops were only placed over priests by ecclesiastical and not by divine institution, as some have expounded his words, his singular opinion against so many others is not to be followed. (Witham) ---

That the ordaining of priests belongs only to bishops, is evident from the Acts and from St. Paul's epistles to Timothy and Titus. It is true, St. Jerome seems to express himself as if in the primitive Church there was no great difference between priests and bishops, yet he constantly excepts giving holy orders, (ep. 85) as also confirming the baptized, by giving them the Holy Ghost by imposition of hands and holy chrism; (dial. cont. Lucif. chap. iv.) which pre-eminence he attributes to bishops only. To assert that there is no distinction between a priest and bishop is an old heresy, condemned as such by the Church. See St. Epiphanius, hזr. 75.; St Augustine, hזr 53.

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[BIBLIOGRAPHY]

Ut corrigas, Greek: epidiorthose, ut supercorrigas.

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[BIBLIOGRAPHY]

Per civitates presbyteros, Greek: presbuterous. St. John Chrysostom, (p. 387) Greek: tous episkopous.

Haydock: Tit 1:6

Without crime. See the like qualifications, 1 Timothy iii. (Witham) ---

These words if taken in their strictest meaning, do not seem to have all the force St. Paul meant them to have. For it is not sufficient that a bishop be free from great crimes; he ought, moreover to lead such a life as to draw others by his example to the practice of virtue. (Calmet) ---

If we consult all antiquity we shall find, that if in the early infancy of the Church some who had been once married were ordained to the ministry, we shall find that after their ordination they abstained from the use of marriage. See St. Epiphanius, lib. iii. cont. hזr. and lib. iii. hזres. 59.

Haydock: Tit 1:7

Not proud. [6] The Greek word is of an extensive signification, which the Protestants have translated self-willed. The Latin interpreter (2 Peter ii. 10.) for the same Greek word has put, pleasing themselves; as it were never pleased with others, the unhappy disposition of a proud man. (Witham)

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[BIBLIOGRAPHY]

Non superbum. St. Jerome says, non tumidum, Greek: me authade. See Cornelius a Lapide and Legh's Critica. (2 Peter ii. 10.)

Haydock: Tit 1:8

Continent: [7] though both the Latin and Greek word signify in general, one that hath abstained, or contained, and overcome himself: yet it is particularly used for such as contain themselves from carnal pleasures. (Witham)

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[BIBLIOGRAPHY]

Continentem, Greek: egkrate. The Protestant translate the verb, (1 Corinthians vii. 9.) If they cannot contain, let them marry.

Haydock: Tit 1:10

For there are also many. St. Paul here alludes principally to the Jews, who were of the circumcision, from whom St. Paul suffered much during the greater part of his life. They constantly enforced the necessity of the new converted Gentiles observing the law of Moses, and of their being circumcised, if they wished to be saved. There were many Jews of this description in Crete; to resist whom, St. Paul here tells Titus he ought to appoint bishops remarkable for their zeal and learning. (Josephus; Socrates, lib. ii. chap. 38. Hist. Eccles.) ---

Especially they who are of the circumcision; which shews who were chiefly the false teachers. (Witham)

Haydock: Tit 1:11

Whole houses. [8] ]

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[BIBLIOGRAPHY]

Universas domos, Greek: olous oikous.

Haydock: Tit 1:12

One of them, a prophet of their own. [9] He does not mean a true prophet, but as the pretended prophets of Baal were called prophets. St. Paul understands Epimenides, a poet of Crete, who by some pagan authors was thought to know things to come; but Aristotle says, he knew only things past, not to come. The ill character he gave of the Cretians was, that they were always liars, evil beasts, slothful bellies, addicted to idleness and sensual pleasures. (Witham)

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[BIBLIOGRAPHY]

Propheta, Greek: prophetes. Cretenses, semper mendaces, malז bestiז, ventres pigri; Greek: Kretes, aei pseustai, kaka theria, gasteres argai. Aristotle, lib. iii. Rhetor. chap. xvii. Epimenides ille de futuris non vaticinabatur: Greek: peri ton esomenon ouk emanteueto, alla peri ton gegonoton. ---

Greek: Kretixeiin was proverbially used for uttering falsehood, and it was a received adage, and very illiberal on the inhabitants of Crete, Cappadocia, and Cilicia. Greek: Kretes, Kappodokes, Kilikes, tria Kappa Kakista.

Haydock: Tit 1:13

This testimony, or character, says the apostle, is true, by public fame of them, and therefore they must be rebuked sharply, [10] their condition and dispositions requiring it; which, therefore, is not contrary to the admonition he gave to Timothy, to be gentle towards all. (2 Timothy ii. 24.) (Witham)

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[BIBLIOGRAPHY]

Dure, Greek: apotomos; a metaphor from surgeons cutting.

Haydock: Tit 1:14

Jewish fables, and commandments of men. False traditions of the Jewish doctors, which were multiplied at that time. Calvin pretended from hence, that holydays and fasting days, and all ordinances of the Catholic Church were to be rejected as null, because they are the precepts of men. By the same argument must be rejected all laws and commands of princes and civil magistrates, as being the precepts of men. Fine doctrine! He might have remembered what St. Paul taught, (Romans xiii.) that all power is from God; and what Christ said, (Luke x. 16,) "He that hears you, hears me," &c. He might have observed that the men the apostle here speaks of, had turned [11] away themselves from the Christian faith. (Witham)

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[BIBLIOGRAPHY]

Adversantium se a veritate, Greek: apostrephomenon.

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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)

Haydock: Tit 1:16

They confess that they know God. He speaks not therefore of those who were properly infidels, without the knowledge of the true God; so that it is foolish to pretend from hence, that every action of an infidel must be a sin. (Witham)

Gill: Tit 1:3

But hath in due times manifested his word,.... Either Christ, his essential Word; or the word of truth, the Gospel of salvation; or rather his word of promise of eternal life in Christ Jesus:

through preaching; through the ministry of the word by the apostles; in which Christ is revealed in the glory of his person, and the fulness of his grace, and in the efficacy of his blood, righteousness, and sacrifice; and in which the Gospel, that was ordained before the world was, and is the fellowship of the mystery which was hid in God, is published; and in which the promise of eternal life, which lay in God's heart, in the covenant of grace, and in the hands of Christ, and which with Christ, and his Gospel, were hid under the dark types, shadows, and sacrifices of the law, is clearly made known: "in due times"; appointed by God, agreed between the Father and the Son, and suitable to the state, case, and condition of men; when the law of Moses, and the light of nature, legal sacrifices, and moral power, had been sufficiently tried, the one in the Jewish, the other in the Gentile world; and after that the Son of God was become incarnate, which was in the fulness of time; and when he had suffered for the ungodly, which was in due time; see 1Ti 2:6.

Which is committed unto me; that is, which preaching or ministry of the word, the Gospel, and the dispensation of it, which, as a trust, was deposited in the hands of the apostle, and of which he was a faithful steward: according to the commandment of God our Saviour; either God the Father, so called, Tit 3:4 compared with Tit 1:6 and who is the Saviour of all men in a providential way, and of all the elect in a way of special grace, by his Son Jesus Christ; and by whom the apostle was appointed and separated to the preaching of the Gospel; and by whom this was committed to his trust: or rather the Lord Jesus Christ, who is truly and properly God, the great God, and our Saviour, Tit 2:13 and who is the only Saviour of lost sinners; and he it was that personally appeared to Paul, and made him a minister of the word, committed the Gospel to him, and gave him a commandment, and orders to preach it among the Gentiles, Act 26:15.

Gill: Tit 1:4

To Titus, mine own son after the common faith,.... Not in a natural, but in a spiritual sense; the apostle being the instrument of his conversion, as he was of the conversion of Onesimus, and of many of the Corinthians, and therefore is said to beget them, Phm 1:10 and so was their spiritual father, and they his children: Titus was, in this sense, his "own son", or a true son, a legitimate one; a true convert; one really born again; a sincere believer, an Israelite indeed: and this he was "after the common faith"; either the doctrine of faith, which is but one, and is common to all the saints; or the grace of faith, which though different in degrees, yet is alike precious faith in all; the same for nature, kind, object, operation, and effects: and this phrase is used to show in what sense Titus was son to the apostle; as he was a believer, and no otherwise.

Grace, mercy, and peace, &c. which is the apostle's usual salutation; see 1Ti 1:2. The word "mercy" is left out in the Claromontane copy, and in the Vulgate Latin, Syriac, and Ethiopic versions.

Gill: Tit 1:5

For this cause left I thee in Crete,.... Not in his voyage to Rome, Act 27:7 but rather when he came from Macedonia into Greece, Act 20:2. Crete is an island in the Mediterranean sea, now called Candy; See Gill on Act 2:11. Here Paul preached the Gospel to the conversion of many; but not having time to finish what he begun, left Titus here for that purpose:

that thou shouldest set in order the things that are wanting; that is, form the young converts into Gospel order, into a regular Gospel church state; settle a proper discipline among them; instruct them more largely into the doctrines of the Gospel; and correct their manners, and direct them in everything, both with respect to faith and practice:

and ordain elders in every city: for this island, though it was not above fifty miles in breadth, and two hundred and seventy in length, yet had an hundred cities in it ^d; and it seems as if the Gospel had been preached in most, if not all of them, and churches were formed: however, in as many of them as there were churches, the apostle would have Titus see to it, and take care that they had proper officers fixed in them, particularly elders, pastors, or overseers, to preach the Gospel, and administer the ordinances to them, to watch over them in the Lord, and put the laws of Christ's house in execution, and keep up a strict discipline in it, according to the will of God. What Titus was to do in this affair, was to put the churches upon looking out, and choosing from among themselves proper persons for such service, and to direct, assist, and preside at the elections and ordinations of them: for we are not to suppose, that the ordination of elders was the sole act of Titus, or alone resided in him; but in like manner as Paul and Barnabas ordained elders in every church, by the suffrages of the people, signified by the stretching out of their hands; in which they directed, presided, and also assisted in prayer, with fasting, Act 14:23

as I had appointed thee; when he left him at Crete; when he gave him orders and instructions, both with respect to the persons, and their qualifications, whom he would have ordained, and with respect to the manner in which it should be done: the former of these he repeats in the following verses. From all which it clearly appears, that there were churches in Crete, and pastors placed over those churches; very probably the Cretes, who were at Jerusalem on the day of Pentecost, Act 2:11, and heard Peter's sermon, and were converted by him, some of them returning to their own country, might first bring the Gospel to this island, and lay the foundation of a Gospel church state here. It seems by what is said in this text, that the Apostle Paul was in this island himself, and preached the Gospel, and after him Titus, whom he left behind; and if any credit is to be given to the subscription of this epistle, he was the first bishop of the church in it: and it is certain, that in the "second" century there were churches in this island, particularly at Gortyna, and other places, to whom Dionysius ^e, bishop of Corinth, wrote letters, in which he greatly extols Philip their bishop; and in another letter of his to the Gnossians, or to the church at Gnossus, another city in Crete, he makes mention of Pinytus as their bishop, and whom he commends for his orthodox faith, great knowledge of divine things, and care of his flock; and both these lived in the times of the Emperors Antoninus Verus and Commodus ^f; which churches, no doubt, continued in the "third" century, since in the "fourth" we read of bishops sent from Crete to the synod at Sardica: and in the "fifth" century, a bishop of Gortyna in Crete is reckoned among the bishops in the council of Chalcedon: and in the "sixth" century, Theodorus, bishop of the same place, subscribed in the fifth synod at Constantinople: and in the "seventh" century, Paul archbishop of Crete, Basil bishop of Gortyna, with several other bishops of churches in the island, were present at the sixth synod at Constantinople: and in the "eighth" century, as appears from the acts of the Nicene synod, Helias was bishop of Crete, Anastasius bishop of Gnossus, a city in it, and Melito, Leontins, and Galatas, bishops of other places in the same island: and in the "ninth" century, a bishop of Gortyna, in defence of the cause of Christ, became a martyr ^g; so far churches, and bishops, bearing the Christian name, are to be traced in this island.

Gill: Tit 1:6

If any be blameless,.... In his outward life and conversation, not chargeable with any notorious crime; See Gill on 1Ti 3:2,

the husband of one wife; See Gill on 1Ti 3:2,

having faithful children; legitimate ones, born in lawful wedlock, in the same sense as such are called godly and holy, in Mal 2:15 1Co 7:14 for by faithful children cannot be meant converted ones, or true believers in Christ; for it is not in the power of men to make their children such; and their not being so can never be an objection to their being elders, if otherwise qualified; at most the phrase can only intend, that they should be brought up in the faith, in the principles, doctrines, and ways of Christianity, or in the nurture and admonition of the Lord.

Not accused of riot; or chargeable with sins of uncleanness and intemperance, with rioting and drunkenness, chambering and wantonness; or with such crimes as Eli's sons were guilty of, from which they were not restrained by their father, and therefore the priesthood was removed from the family: "or unruly" not subject, but disobedient to their parents; See Gill on 1Ti 3:4. See Gill on 1Ti 3:5.

Gill: Tit 1:7

For a bishop must be blameless,.... This shows that a bishop and an elder is the same; and the Syriac version here renders it, "an elder"; the character or qualification necessary to him is the same as before, and in like manner to be understood; unless it should more particularly refer to his faithfulness in the discharge of his office: since it follows,

as the steward of God; one appointed by God over his household and family, the church, to give to everyone their portion of meat in due season; one that dispenses the manifold grace, or various doctrines of the grace of God, and mysteries of Christ; and of such an one it is required, that he be faithful, both to his Lord and master, to the trust committed to him, and to the persons under his care.

Not selfwilled; not doing things in the worship and house of God, in the ministry of the word, and administration of ordinances, according to his own will, but according to the will of God, revealed in his word; otherwise what he does will come under the name of will worship: or obstinate, stubborn, and inflexible, conceited of his own sense and judgment, and resolute to have his own will and way in all things relating to the affairs of God's house. The word signifies one that is pleased with himself, has an over weening opinion of himself, is proud and haughty, and despises others:

not soon angry: but slow to wrath, which shows a man to be a man of understanding, and fit to teach others, which an angry man is not. It is a saying of R. Hillell ^h, that

"neither one that is ashamed (to ask questions) learns well, nor one that is "angry" teaches well''

And the Jews say ⁱ, that

"the law is not rightly explained but by one that is not angry.''

Hence, that direction ^k,

"for ever let a man be meek as Hillell, and not angry as Shammai;''

who were two of their principal doctors, the heads of their schools, in the times of Christ: a man that rules his own spirit, and has the command of his temper and passions, is fit to govern in the church of God.

Not given to wine, no striker, nor given to filthy lucre; See Gill on 1Ti 3:3.

Gill: Tit 1:8

But a lover of hospitality,.... See Gill on 1Ti 3:2.

a lover of good men, or "of good"; the Syriac version renders it, "of good things"; as prayer, preaching, reading, meditation, spiritual conversation, and every religious exercise: or "of good men"; for such an elder or bishop has chiefly to do and converse with; and if he is not a lover of them, their company will be disagreeable to him, and he will be of no advantage to them; and if he does not love the souls of men, he will not naturally care for their state, or be concerned for their good.

Sober: in body, using moderation in diet and dress; and in mind, being prudent, modest, and humble, and thinking soberly of himself, and others, as he ought.

Just; righteous in his dealings with men, giving to everyone their due; upright and sincere in his conversation with the saints; and faithful in his counsel, admonitions, and reproofs.

Holy; devout towards God, constant in all religious exercises in the closet, family, and church; and living soberly, righteously, and godly in the world.

Temperate; in eating and drinking; continent from the lusts of the flesh; and even abstaining from those things which might be lawfully used, though inexpedient, for the sake of the weak, the peace of the church, and the glory of God.

Gill: Tit 1:9

Holding fast the faithful word,.... The doctrine of the Gospel, so called because it is true, and to be believed; it is the word of truth, and truth itself, and contains nothing but truth; and because it never deceived any, that gave credit to its doctrines, and its promises; and because it is pure, unmixed, and unadulterated, and is the sincere milk of the word; and because in it is a glorious display of the faithfulness of God to his perfections, to his holiness and justice, to his law, and to his covenant, word, and oath; and of the faithfulness of Christ, to him that appointed him and to his covenant engagements, and which has appeared in the discharge of his various offices: and this is not only to be held forth by the elder, but to be held fast, and tenaciously abode by; in opposition to all wavering about it, departure from it, dropping or concealing any part of it, and pusillanimity concerning it; whatever temptations there may be to the contrary, through popular applause on the one hand, and reproaches and persecutions on the other; and though there may be many that may endeavour to wring it out of his hands; see 2Ti 1:13,

as he hath been taught; or "according to doctrine": that is, according to the doctrine of the Scriptures, Christ, and his apostles; according to the doctrine that lies in the Scriptures that was delivered by Christ, and preached by his apostles; whatever is according to that should be held fast:

or which is for doctrine, which tends to teach, instruct, and edify the minds of men, that ought to be constantly abode by: or as the elder himself has been taught, not by men, in a theoretical way, as logic, rhetoric, and other arts and sciences are taught; for such who are only taught the faithful word in this way, are not likely to hold it fast, in a time of temptation; but as he has been taught it experimentally by the Spirit of God; and such an one, who has not only the knowledge of it in his head, but the experience of it in his heart, will hold it, and hold it fast against all opposition:

that he may be able, by sound doctrine, both to exhort and to convince the gainsayers; sound doctrine is the faithful word, the wholesome words of our Lord Jesus Christ, which being retained, qualify an elder to discharge the following branches of his office; to "exhort" the members of churches to their duty, according to their age, sex, state, and condition, as in chapter 2 to which the doctrines of grace influence and engage; or to comfort them, as the word also signifies, and the Alexandrian copy reads, "to comfort them in all tribulation"; and this is one considerable part of the elder's work, to comfort souls under affliction, whether of body or mind; and sound doctrines, or the doctrines of the Gospel, are wonderfully suited to such a purpose: and the other part of his work is, "to convince gainsayers"; such who resist the truth, oppose themselves to it, cavil at it, and object against it; these are to be refitted, and convinced by the Scriptures, and arguments taken from them, as the Jews were by Apollos, Act 18:28 and nothing is so powerful to do it as sound doctrine, and holding fast the faithful word.

Gill: Tit 1:10

For there are many unruly,.... Persons who are not subject to the law of God, or Gospel of Christ; whose spirits are not subject to the prophets; and who will not submit themselves to them that have the rule over them, nor attend to the admonitions of the church, nor be brought into any regularity and order; and there were many of this sort, who were not sent forth by Christ, or his churches, but went forth of themselves, and were corrupters of the word; and therefore Christ's ministers ought to hold fast the faithful word, and convince such opposers by sound doctrine;

and vain talkers; who deliver out in their discourses empty, trifling, superficial, and frivolous things; which have no solidity and substance in them, nor do they tend to edification; only great swelling words of vanity, vain jangling and babbling about things to no profit.

And deceivers; both of themselves and others; who lie in wait to deceive, and are deceitful workers; and by their good words, and fair speeches, deceive the hearts of the simple; and so are dangerous persons, and of pernicious consequence:

especially they of the circumcision; or "of the Jews", as the Ethiopic version renders it; that is, not the unbelieving Jews, but such as professed Christianity, judaizing Christians, who joined Moses and Christ and blended the law and Gospel together; who taught that circumcision, and the observance of other ceremonies of the law, were necessary to justification and salvation; and hereby did a great deal of mischief among the churches.

Gill: Tit 1:11

Whose mouths must be stopped,.... Or they be silenced, by reasons and arguments fetched out of the word of God; as were the Sadducees and Pharisees by Christ, so that they durst ask him no more questions; and as the Jews at Damascus were by Saul, who confounded them, proving in the clearest and strongest manner, that Jesus was the very Christ:

who subvert whole houses; into which they creep; that is, whole families, whose principles they corrupt, whose faith they overthrow, and carry them away with their own errors; and therefore, since this was the case not of a single person, or of a few, but of whole families, it was high time to attempt to convince them, and stop their mouths, that they might proceed no further:

teaching things which they ought not; which were not agreeable to the perfections of God, to the Scriptures of truth, to sound doctrine, and which were hurtful and pernicious to the souls of men: and that only

for filthy lucre's sake; having no regard to the glory of God, the honour and interest of Christ, or the good of immortal souls; only seeking to gain popular applause and honour from men, and to gather and increase worldly substance. Covetousness was a sin which the Cretians were remarkably guilty of ^l.

Gill: Tit 1:12

One of themselves, even a prophet of their own,.... This was Epimenides, in whose poems stand the words here cited; the apostle rightly calls him "one of themselves", since he was a Cretian by birth, of the city of Gnossus; it is reported of him, that being sent by his father to his sheep in the field, he by the way, at noon, turned aside into a cave, and slept fifty seven years ^m and he is very properly called a "prophet" of their own; for in Crete Jupiter had his prophets ⁿ, and he might be one of them: the priests among the Heathens were called prophets; so Baal's priests are called the prophets of Baal, and the prophets of the groves, 1Ki 18:19. Besides, Epimenides was thought to be inspired by the gods: he is called by Apuleius ^o, a famous fortune teller; and is said by Laertius ^p to be very skilful in divination, and to have foretold many things which came to pass; and by the Grecians were supposed to be very dear to the gods; so Balaam, the soothsayer and diviner, is called a prophet, 2Pe 2:16. Add to this, that the passage next cited stands in a poem of this writer, entitled, "Concerning Oracles"; and it is easy to observe, that poets in common were usually called "vates", or prophets; so that the apostle speaks here with great propriety. Now concerning the inhabitants of Crete, Epimenides, a native of the place, and a person of great character and repute among them,

said, the Cretians are always liars: living is a sin common to human nature, and appears in men as early, or earlier than any other; and all men are guilty of it, at one time or another; but all are not habitually liars, as it seems these Cretians were: lying was a governing vice among them; they were not only guilty of it in some particular instances, but always; not only for saying that Jupiter's sepulchre was with them, when it was the sepulchre of Minos his son, which they had fraudulently obliterated; and for which ^q Callimachus charges them with lying, and uses these very words of Epimenides; though he assigns a different reason from that now given, which is, that Jupiter died not, but always exists, and therefore his sepulchre could not be with them: but this single instance was not sufficient to fasten such a character upon them; it was a sin they were addicted to: some countries are distinguished by their vices; some for pride; some for levity, vanity, and inconstancy; some for boasting and bragging some for covetousness; some for idleness; some for effeminacy; some for hypocrisy and deceit; and others, as the Cretians, it seems, for lying; this was their national sin ^r; and this is said by others, as well as Epimenides. Crete is, by Ovid ^s, called "mendax Creta", lying Crete. Hence, with the Grecians, to "cretize", is proverbially used for to lie; this is a sin, than which nothing makes a man more like the devil, or more infamous among men, or more abominable to God. The Ethiopic version, instead of Cretes, or Cretians, reads "hypocrites". Other characters of them, from the same Heathen poet, follow,

evil beasts: slow bellies; by evil beasts are meant beasts of prey, savage and mischievous ones; see Gen 37:20 and are so called, to distinguish them from other beasts, as sheep, and the like, which are not so; and perhaps Crete might abound with such evil beasts; for the Cretians are said ^t to excel in hunting; and to these they themselves are compared, by one of their own prophets, for their cruelty, and savage disposition: so cruel persecutors are compared to beasts, 1Co 15:30 and the false teachers, the apostle has respect to in citing this passage, were cruel, if not to the bodies, yet to the souls of men, whom they poisoned and destroyed. And the Cretians are called, by the poet, slow bellies partly for their intemperance, their gluttony and drunkenness: which suited with the false teachers, whose god was their belly, and which they served, and not the Lord Jesus; and partly for their sloth and idleness, eating the bread of others without working.

Gill: Tit 1:13

This witness is true,.... The apostle confirms what the poet had said; he knew it to be fact from his own experience, and by the observation he had made when in the island: he does not say, that all that Epimenides had said, in the poem referred to, was true; but this character, which he had given of the Cretians, and which he cites, and uses to a good purpose; from whence it may be observed, that the writings of the Heathen poets may be read with profit, and be used to advantage, if carefully and prudently attended to; for what is truth, let it come from whom, or by what means it will, ought to be received.

Wherefore rebuke them sharply: not merely upon the testimony of the poet, but upon the confirmation of it by the apostle; and not because of these general and national characters, but because these things personally and particularly belonged to the persons before described; whom the apostle would have rebuked, both for their bad principles, teaching things that they ought not; and for their immoralities, their lying and deceit, their intemperance, luxury, and idleness, things very unbecoming the Christian name; and therefore since their offences were of an heinous nature, and they lived in them, and were hardened and obstinate, and were like to have a bad influence on others, they must be rebuked "sharply": rebukes ought to be given according to the nature of offences, and the circumstances of them, and the offenders; some are to be given privately, others publicly; some should be reproved with gentleness and meekness, and be used in a tender and compassionate way; others more roughly, though never in a wrathful and passionate manner, yet with some degree of severity, at least with great plainness and faithfulness; laying open the nature of the evils guilty of in all their aggravated circumstances, without sparing them in the least; doing, as surgeons do by wounds, though they take the knife, and use it gently, yet cut deep, to the quick, and go to the bottom of the wound, and lay it open: and so the phrase may be rendered here, "rebuke them cuttingly"; cut them to the quick, and spare them not; deal not with them as Eli with his sons, 1Sa 2:23 but speak out, and expose their crimes, severely reprove them, that others may fear: and

that they may be sound in the faith; that they may be recovered from their errors, to the acknowledgment of the truth; that they may receive the sound doctrine of faith, the wholesome words of Christ, and speak the things which become them, and use sound speech, which cannot be condemned; and that they may be turned from their evil practices, and appear to be sound, as in the doctrine, so in the grace of faith; or that that by their works may appear to be genuine, true, and unfeigned; and that they may be strong and robust, hale and healthful, and not weak and sickly in the profession of their faith. Rebukes being to persons infected with bad principles and practices, like physic to sickly constitutions, a means of removing the causes of disorder; and in rebukes, admonitions, and censures, this always ought to be the end proposed, the good of the persons rebuked, admonished, and censured.

Gill: Tit 1:14

Not giving heed to Jewish fables,.... Concerning God himself, the angels, and the creation of man; concerning the giving of the law at Mount Sinai; concerning the Messiah and his earthly kingdom, and the feast that will be made for the righteous in his days, which will consist of flesh, fish, and fowl, Behemoth, Leviathan, and Zuz, and of wine kept in the grape from the foundation of the world; and concerning the rolling of the dead through the caverns of the earth at the resurrection, with a multitude of other things which were traditionally received.

And commandments of men: the traditions of the elders, which the Jews charged the disciples of Christ with the transgression of; and he, on the other hand, very justly reproached them with breaking the commands of God, by attending to them, Mat 15:1. These were the laws and traditions of the fathers, which the Apostle Paul was brought up in, and was zealous of, before his conversion, Act 22:3 and which these judaizing preachers and professors, he here has respect to, were fond of, though they were made by men,

that turn from the truth; or "hate it", as the Syriac version renders it; who were enemies unto it, as Hillell and Shammai, the heads of the traditional doctors, and as the Jews, and their Rabbins in general were; and therefore their commandments, of all men, should not be given heed to, by those that bear the Christian name.

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.

Gill: Tit 1:16

They profess that they know God,.... That there is a God; that there is but one, only, true, and living God, the God of Israel, as professed by the Jews; and that this God is Father, Son, and Spirit, as believed by the Christians: for the persons the apostle speaks of were judaizing Christians. Yet this knowledge was but notional; it lay in theory and profession only; they had not a spiritual experimental knowledge of God in Christ, which only has eternal life connected with it:

but in works they deny him. The Syriac, Arabic, and Ethiopic versions read, "in their own works"; they were not professed, but practical atheists; they owned there was a God, and boasted of their knowledge of him; but their lives and conversations showed that they had no true knowledge of him, and that the fear of him was not before their eyes; these gave the lie to their profession; they practically denied that faith they professed to hold, and the power of godliness, of which they had the form.

Being abominable; in the sight of God, however esteemed by men; and notwithstanding the vizor and mask of sanctity and religion they put on, which could not screen them from the omniscience of God, who will one day declare he knows them not, and will bid them depart from him, being workers of iniquity.

And disobedient; to God; to his law, and Gospel; to his ministers and churches; and even to parents and civil magistrates; for of this cast were the false teachers, and their followers, as maybe learned from many passages.

And unto every good work reprobate: or "unaccustomed", unused to them, as the Arabic version renders it; or rather "without judgment", and understanding, concerning them; there was no good in them, nor was it in them to do good; to do good they had no knowledge, nor any inclination; they were unfit for it, and had not a capacity to perform it; they were not good themselves, and therefore could not do good; the tree must first be made good, ere its fruit will be good; they were without Christ, and without his Spirit, and grace, without which no man can do anything that is spiritually good; they had no true faith, and therefore what they did was sinful; they had neither right principles, from which, nor right ends to which they acted, and therefore were not qualified for the performance of good works; which require that men should be good men, created in Christ Jesus, be believers in him, and have principles of truth and love, and views to the glory of God.

Commentary -- Verse Notes / Footnotes

NET Notes: Tit 1:3

¹ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

NET Notes: Tit 1:6

¹ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

² tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

³ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

NET Notes: Tit 1:7

¹ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

² tn Grk “as God’s steward.”

NET Notes: Tit 1:9

¹ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

² tn Grk “the healthy teaching” (referring to what was just mentioned).

NET Notes: Tit 1:10

¹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

² tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

NET Notes: Tit 1:12

¹ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

NET Notes: Tit 1:14

¹ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

Geneva Bible: Tit 1:3

^{( 3 )} But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our ^{( f )} Saviour;

^{( 3 )} This truth is not to be sought anywhere else, but in the preaching of the apostles.

^{( f )} This word "Saviour" does not only signify a preserver of life, but also a giver of life.

Geneva Bible: Tit 1:4

^{( 4 )} To Titus, [mine] own son after the common faith: ^{( 5 )} Grace, mercy, [and] peace, from God the Father and the Lord Jesus Christ our Saviour.

^{( 4 )} The apostle exhorts the Cretians to hear Titus, by setting forth his consent and agreement with them in the faith, and in addition shows by what special note we may distinguish true ministers from false. ^{( 5 )} There is but one way of salvation, common both to the pastor and the flock.

Geneva Bible: Tit 1:5

^{( 6 )} For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

^{( 6 )} The first admonition: to ordain elders in every church.

Geneva Bible: Tit 1:6

If any be blameless, the husband of one wife, having faithful children not accused of riot or ^{( g )} unruly.

^{( g )} This word is used of horses and oxen, who will not tolerate the yoke.

Geneva Bible: Tit 1:7

^{( 7 )} For a bishop must be blameless, as the ^{( h )} steward of God; not ^{( i )} selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

^{( 7 )} The second admonition: what faults pastors (whom he referred to before under the word elders) ought to be void of, and what virtues they ought to have.

^{( h )} Whom the Lord has appointed steward of his gifts.

^{( i )} Not stubborn and hard to please.

Geneva Bible: Tit 1:8

But a lover of hospitality, a lover of good men, ^{( k )} sober, just, holy, temperate;

^{( k )} Cautious, and of a sound judgment, and of a singular example of moderation.

Geneva Bible: Tit 1:9

^{( 8 )} Holding fast the faithful word as he hath been taught, ^{( 9 )} that he may be able by sound doctrine both to exhort and to convince the gainsayers.

^{( 8 )} The third admonition: the pastor must hold fast that doctrine which the apostles delivered, and pertains to salvation, leaving behind all curious and vain matters. ^{( 9 )} The fourth admonition: to apply the knowledge of true doctrine to use, which consists in two things, that is, in governing those who show themselves able to learn, and confuting the obstinate.

Geneva Bible: Tit 1:10

^{( 10 )} For there are many unruly and vain talkers and deceivers, specially they of the ^{( l )} circumcision:

^{( 10 )} An applying of the general proposition to a particular: the Cretians above all others need sharp reprehensions: both because their minds are naturally given to lies and slothfulness, and because of certain covetous Jews, who under a pretence of godliness, partly combined certain vain traditions, and partly old ceremonies with the Gospel.

^{( l )} Of the Jews, or rather of those Jews who went about to join Christ and the Law.

Geneva Bible: Tit 1:12

^{( m )} One of themselves, [even] a prophet of their own, said, The Cretians [are] alway liars, evil beasts, slow bellies.

^{( m )} Epimenides, who was considered a prophet amongst them. See Laertius, and Cicero in his first book of divination.

Geneva Bible: Tit 1:13

This witness is true. Wherefore rebuke them ^{( n )} sharply, that they may be sound in the faith;

^{( n )} Clearly and plainly, and do not go about the bush with them.

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 1:3

But hath in due times manifested his word through preaching,

Combined Bible: Tit 1:4

To Titus,

Combined Bible: Tit 1:5

For this cause left I thee in Crete,

Combined Bible: Tit 1:6

The following characteristics, other than those regarding marital or parental status, are characteristics that any faithful Christian should strive to possess.       If any be blameless,

Combined Bible: Tit 1:7

For a bishop must be blameless, as the steward of God;

Combined Bible: Tit 1:8

But a lover of hospitality,

Combined Bible: Tit 1:9

Holding fast the faithful word as he hath been taught,

Combined Bible: Tit 1:10

For there are many unruly and vain talkers and deceivers,

Combined Bible: Tit 1:11

Whose mouths must be stopped,

Combined Bible: Tit 1:12

One of themselves, [even] a prophet of their own, said,

Combined Bible: Tit 1:13

This witness is true.

Combined Bible: Tit 1:14

Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

Combined Bible: Tit 1:15

Unto the pure all things [are] pure:

Combined Bible: Tit 1:16

They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.

MHCC: Tit 1:1-4

All are the servants of God who are not slaves of sin and Satan. All gospel truth is according to godliness, teaching the fear of God. The intent of the gospel is to raise up hope as well as faith; to take off the mind and heart from the world, and to raise them to heaven and the things above. How excellent then is the gospel, which was the matter of Divine promise so early, and what thanks are due for our privileges! Faith comes by hearing, and hearing by the word of God; and whoso is appointed and called, must preach the word. Grace is the free favour of God, and acceptance with him. Mercy, the fruits of the favour, in the pardon of sin, and freedom from all miseries both here and hereafter. And peace is the effect and fruit of mercy. Peace with God through Christ who is our Peace, and with the creatures and ourselves. Grace is the fountain of all blessings. Mercy, and peace, and all good, spring out of this.

MHCC: Tit 1:5-9

The character and qualification of pastors, here called elders and bishops, agree with what the apostle wrote to Timothy. Being such bishops and overseers of the flock, to be examples to them, and God's stewards to take care of the affairs of his household, there is great reason that they should be blameless. What they are not to be, is plainly shown, as well as what they are to be, as servants of Christ, and able ministers of the letter and practice of the gospel. And here are described the spirit and practice becoming such as should be examples of good works.

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 1:1-4

Here is the preface to the epistle, showing,

I. The writer. Paul, a Gentile name taken by the apostle of the Gentiles, Act 13:9, Act 13:46, Act 13:47. Ministers will accommodate even smaller matters, so that they may be any furthering of acceptance in their work. When the Jews rejected the gospel, and the Gentiles received it, we read no more of this apostle by his Jewish name Saul, but by his Roman one, Paul. A servant of God, and an apostle of Jesus Christ. Here he is described by his relation and office: A servant of God, not in the general sense only, as a man and a Christian, but especially as a minister, serving God in the gospel of his Son, Rom 1:9. This is a high honour; it is the glory of angels that they are ministering spirits, and sent forth to minister for those who shall be heirs of salvation, Heb 1:14. Paul is described more especially as a chief minister, an apostle of Jesus Christ; one who had seen the Lord, and was immediately called and commissioned by him, and had his doctrine from him. Observe, The highest officers in the church are but servants. (Much divinity and devotion are comprehended in the inscriptions of the epistles.) The apostles of Jesus Christ, who were employed to spread and propagate his religion, were therein also the servants of God; they did not set up any thing inconsistent with the truths and duties of natural religion. Christianity, which they preached, was in order to clear and enforce those natural principles, as well as to advance them, and to superadd what was fit and necessary in man's degenerate and revolted state: therefore the apostles of Jesus Christ were the servants of God, according to the faith of God's elect. Their doctrine agreed with the faith of all the elect from the beginning of the world, and was for propagating and promoting the same. Observe, There are elect of God (1Pe 1:2), and in these the Holy Spirit works precious divine faith, proper to those who are chosen to eternal life (2Th 2:13, 2Th 2:14): God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth, whereunto he called you by our gospel. Faith is the first principle of sanctification. And the acknowledging of the truth which is after godliness. The gospel is truth; the great, sure, and saving truth (Col 1:5), the word of the truth of the gospel. Divine faith rests not on fallible reasonings and probable opinions, but on the infallible word, the truth itself, which is after godliness, of a godly nature and tendency, pure, and purifying the heart of the believer. By this mark judge of doctrines and of spirits - whether they be of God or not; what is impure, and prejudicial to true piety and practical religion, cannot be of divine original. All gospel truth is after godliness, teaching and nourishing reverence and fear of God, and obedience to him; it is truth not only to be known, but acknowledged; it must be held forth in word and practice, Phi 2:15, Phi 2:16. With the heart man believes to righteousness, and with the mouth confession is made unto salvation, Rom 10:10. Such as retain the truth in unrighteousness neither know nor believe as they ought. To bring to this knowledge and faith, and to the acknowledging and professing of the truth which is after godliness, is the great end of the gospel ministry, even of the highest degree and order in it; their teachings should have this chief aim, to beget faith and confirm in it. In (or for ) hope of eternal life, Tit 1:2. This is the further intent of the gospel, to beget hope as well as faith; to take off the mind and heart from the world, and to raise them to heaven and the things above. The faith and godliness of Christians lead to eternal life, and give hope and well-grounded expectation of it; for God, that cannot lie, hath promised it. It is the honour of God that he cannot lie or deceive: and this is the comfort of believers, whose treasure is laid up in his faithful promises. But how is he said to promise before the world began? Answer, By promise some understand his decree: he purposed it in his eternal counsels, which were as it were his promise in embryo: or rather, say some, pro chronōn aiōniōn is before ancient times, or many years ago, referring to the promise darkly delivered, Gen 3:15. Here is the stability and antiquity of the promise of eternal life to the saints. God, who cannot lie, hath promised before the world began, that is, many ages since. How excellent then is the gospel, which was the matter of divine promise so early! how much to be esteemed by us, and what thanks due for our privilege beyond those before us! Blessed are your eyes, for they see, etc. No wonder if the contempt of it be punished severely, since he has not only promised it of old, but (Tit 1:3) has in due times manifested his word through preaching; that is, made that his promise, so darkly delivered of old, in due time (the proper season before appointed) more plain by preaching; that which some called foolishness of preaching has been thus honoured. Faith comes by hearing, and hearing by the word of God, by the word preached. Which is committed unto me. The ministry is a trust; none taketh this honour, but he who is thereunto appointed; and whoso is appointed and called must preach the word. 1Co 9:16, Woe is unto me if I preach not the gospel. Nonpreaching ministers are none of the apostle's successors. According to the commandment of God our Saviour. Preaching is a work appointed by a God as a Saviour. See a proof here of Christ's deity, for by him was the gospel committed to Paul when he was converted (Act 9:15, Act 9:17, and Act 22:10, Act 22:14, Act 22:15), and again when Christ appeared to him, Act 22:17. He therefore is this Saviour; not but that the whole Timothy concur therein: the Father saves by the Son through the Spirit, and all concur in sending ministers. Let none rest therefore in men's calling, without God's; he furnishes, inclines, authorizes, and gives opportunity for the work.

II. The person written to, who is described, 1. By his name, Titus, a Gentile Greek, yet called both to the faith and ministry. Observe, the grace of God is free and powerful. What worthiness or preparation was there in one of heathen stock and education? 2. By his spiritual relation to the apostle: My own (or my genuine ) son, not by natural generation, but by supernatural regeneration. I have begotten you through the gospel, said he to the Corinthians, 1Co 4:15. Ministers are spiritual fathers to those whom they are the means of converting, and will tenderly affect and care for them, and must be answerably regarded by them. " My own son after the common faith, that faith which is common to all the regenerate, and which thou hast in truth, and expressest to the life."This might be said to distinguish Titus from hypocrites and false teachers, and to recommend him to the regard of the Cretans, as being among them a lively image of the apostle himself, in faith, and life, and heavenly doctrine. To this Titus, deservedly so dear to the apostle, is,

III. The salutation and prayer, wishing all blessings to him: Grace, mercy, and peace, from God the Father, and the Lord Jesus Christ our Saviour. Here are, 1. The blessings wished: Grace, mercy, and peace. Grace, the free favour of God, and acceptance with him. Mercy, the fruits of that favour, in pardon of sins, and freedom from all miseries by it, both here and hereafter. And peace, the positive effect and fruit of mercy. Peace with God through Christ who is our peace, and with the creatures and ourselves; outward and inward peace, comprehending all good whatsoever, that makes for our happiness in time and to eternity. Observe, Grace is the fountain of all blessings. Mercy, and peace, and all good, spring out of this. Get into God's favour, and all must be well; for, 2. These are the persons from whom blessings are wished: From God the Father, the fountain of all good. Every blessing, every comfort, comes to us from God as a Father; he is the Father of all by creation, but of the good by adoption and regeneration. And the Lord Jesus Christ our Saviour, as the way and means of procurement and conveyance. All is from the Father by the Son, who is Lord by nature, heir of all things, and our Lord, Redeemer, and head, ordering and ruling his members. All are put under him; we hold of him, as in capite, and owe subjection and obedience to him, who is also Jesus and Christ, the anointed Saviour, and especially our Saviour, who believe in him, delivering us from sin and hell, and bringing us to heaven and happiness.

Thus far is the preface to the epistle; then follows the entrance into the matter, by signifying the end of Titus's being left in Crete.

Matthew Henry: Tit 1:5

Here is the end expressed,

I. More generally: For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting. This was the business of evangelists (in which office Titus was), to water where the apostles had planted (1Co 3:6), furthering and finishing what they had begun; so much epidiorthoun imports, to order after another. Titus was to go on in settling what the apostle himself had not time for, in his short stay there. Observe, 1. The apostle's great diligence in the gospel; when he had set things on foot in one place, he hastened away to another. He was debtor to the Greeks and to the barbarians, and laboured to spread the gospel as far as he could among them all. And, 2. His faithfulness and prudence. He neglected not the places that he went from; but left some to cultivate the young plantation, and carry on what was begun. 3. His humility; he disdained not to be helped in his work, and that by such as were not of so high a rank in the ministry, nor of so great gifts and furniture, as himself; so that the gospel might be furthered and the good of souls promoted, he willingly used the hands of others in it: a fit example for exciting zeal and industry, and engaging to faithfulness and care of the flock, and present or absent, living and dying, for ministers, as much as in them lies, to provide for the spiritual edification and comfort of their people. We may here also observe, 4. That Titus, though inferior to an apostle, was yet above the ordinary fixed pastors or bishops, who were to tend particular churches as their peculiar stated charge; but Titus was in a higher sphere, to ordain such ordinary pastors where wanting, and settle things in their first state and form, and then to pass to other places for like service as there might be need. Titus was not only a minister of the catholic church (as all others also are), but a catholic minister. Others had power habitual, and in actu primo , to minister any where, upon call and opportunity; but evangelists, such as Titus was, had power in actu secundo et exercito , and could exercise their ministry wherever they came, and claim maintenance of the churches. They were every where actually in their diocese or province, and had a right to direct and preside among the ordinary pastors and ministers. Where an apostle could act as an apostle an evangelist could act as an evangelist; for they worked the work of the Lord as they did (1Co 16:10), in a like unfixed and itinerant manner. Here at Crete Titus was but occasionally, and for a short time; Paul willed him to despatch the business he was left for, and come to him at Nicopolis, where he purposed to winter; after this he was sent to Corinth, was with the apostle at Rome, and was sent thence into Dalmatia, which is the last we read of him in scripture, so that from scripture no fixed episcopacy in him does appear; he left Crete, and we find not that he returned thither any more. But what power had either Paul or Titus here? Was not what they did an encroachment on the rights of civil rulers? In no sort; they came not to meddle with the civil rights of any. Luk 12:14, Who made me a judge or a divider over you? Their work was spiritual, to be carried on by conviction and persuasion, no way interfering with, or prejudicing, or weakening, the power of magistrates, but rather securing and strengthening it; the things wanting were not such as civil magistrates are the fountains or authors of, but divine and spiritual ordinances, and appointments for spiritual ends, derived from Christ the king and head of the church: for settling these was Titus left. And observe, No easy thing is it to raise churches, and bring them to perfection. Paul had himself been here labouring, and yet were there things wanting; materials are out of square, need much hewing and fitting, to bring them into right form, and, when they are set therein, to hold and keep them so. The best are apt to decay and to go out of order. Ministers are to help against this, to get what is amiss rectified, and what is wanting supplied. This in general was Titus's work in Crete: and,

II. In special: To ordain elders in every city, that is, ministers, who were mostly out of the elder and most understanding and experienced Christians; or, if younger in years, yet such as were grave and solid in their deportment and manners. These were to be set where there was any fit number of Christians, as in larger towns and cities was usually the case; though villages, too, might have them where there were Christians enough for it. These presbyters or elders were to have the ordinary and stated care and charge of the churches; to feed and govern them, and perform all pastoral work and duty in and towards them. The word is used sometimes more largely for any who bear ecclesiastical function in the church, and so the apostles were presbyters or elders (1Pe 5:1); but here it is meant of ordinary fixed pastors, who laboured in the word and doctrine, and were over the churches in the Lord; such as are described here throughout the chapter. This word presbyter some use in the same sense as sacerdos , and translate it priest, a term not given to gospel ministers, unless in a figurative or allusive way, as all God's people are said to be made kings and priests unto God ( hiereis , not presbuterous ), to offer up spiritual sacrifices of prayers, praises, and alms. But properly we have no priest under the gospel, except Christ alone, the high priest of our profession (Heb 3:1), who offered up himself a sacrifice to God for us, and ever lives, in virtue thereof, to make intercession in our behalf. Presbyters here therefore are not proper priests, to offer sacrifices, either typical or real; but only gospel ministers, to dispense Christ's ordinances, and to feed the church of God, over which the Holy Ghost has made them overseers. Observe, 1. A church without a fixed and standing ministry in it is imperfect and wanting. 2. Where a fit number of believers is, presbyters or elders must be set; their continuance in churches is as necessary as their first appointment, for perfecting the saints, and edifying the body of Christ, till all come to a perfect man in Christ, till the whole number of God's chosen be called and united to Christ in one body, and brought to their full stature and strength, and that measure of grace that is proper and designed for them, Eph 4:12, Eph 4:13. This is work that must and will be doing to the world's end, to which therefore the necessary and appointed means for it must last. What praise is due to God for such an institution! What thankfulness from those that enjoy the benefits of it! What pity and prayer for such as want it! Pray the Lord of the harvest that he will send forth labourers into his harvest. Faith comes by hearing, and is preserved, maintained, and made fruitful, through it also. Ignorance and corruption, decays of good and increase of all evil, come by want of a teaching and quickening ministry. On such accounts therefore was Titus left in Crete, to set in order the things that were wanting, and to ordain elders in every city; but this he was to do, not ad libitum , or according to his own will or fancy, but according to apostolic direction.

III. The rule of his proceeding: As I had appointed thee, probably when he was going from him, and in the presence and hearing of others, to which he may now refer, not so much for Titus's own sake as for the people's, that they might the more readily yield obedience to Titus, knowing and observing that in what he did he was warranted and supported by apostolic injunction and authority. As under the law all things were to be made according to the pattern shown to Moses in the mount; so under the gospel all must be ordered and managed according to the direction of Christ, and of his chief ministers, who were infallibly guided by him. Human traditions and inventions may not be brought into the church of God. Prudent disposals for carrying on the ends of Christ's appointments, according to the general rules of the word, there may, yea, must be; but none may alter any thing in the substance of the faith or worship, or order and discipline, of the churches. If an evangelist might not do any thing but by appointment, much less may others. The church is the house of God, and to him it belongs to appoint the officers and orders of it, as he pleases: the as here refers to the qualifications and character of the elders that he was to ordain: " Ordain elders in every city, as I appointed thee, such as I then described and shall now again more particularly point out to thee,"which he does from the sixth verse to the ninth inclusive.

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 1:1-4

When Paul summoned one of his henchmen to a task, he always began by setting forth his own right to speak and, as it were, laying again the foundations of the gospel. So he begins here by saying certain things about his apostleship.

(i) It set him in a great succession. Right at the beginning Paul calls himself "the slave (doulos, 1401) of God." That was a title of mingled humility and legitimate pride. It meant that his life was totally submitted to God; at the same time--and here was where the pride came in--it was the title that was given to the prophets and the great ones of the past. Moses was the slave of God (Jos 1:2); and Joshua, his successor, would have claimed no higher title (Jos 24:29). It was to the prophets, his slaves, that God revealed all his intentions (Amo 3:7); it was his slaves the prophets whom God had repeatedly sent to Israel throughout the history of the nation (Jer 7:25). The title slave of God was one which gave Paul the right to walk in a great succession.

When anyone enters the Church, he does not enter an institution which began yesterday. The Church has centuries of human history behind it and goes back before the eternities in the mind and intention of God. When anyone takes upon himself anything of the preaching, or the teaching, or the serving work of the Church, he does not enter on a service which is without traditions; he walks where the saints have trod.

(ii) It gave him a great authority. He was the envoy of Jesus Christ. Paul never thought of his authority as coming from his own mental excellence, still less from his own moral goodness. It was in the authority of Christ that he spoke. The man who preaches the gospel of Christ or teaches his truth, if he is truly dedicated, does not talk about his own opinions or offer his own conclusions; he comes with Christ's message and with God's word. The true envoy of Christ has reached past the stage of perhapses and maybes and possiblys, and speaks with the certainty of one who knows.

Barclay: Tit 1:1-4

Further, in this passage we can see the essence of an apostle's gospel and the central things in his task.

(i) The whole message of the apostle is founded on the hope of eternal life. Again and again the phrase eternal life recurs in the pages of the New Testament. The word for eternal is aionios (166); and properly the only one person in the whole universe to whom that word may correctly be applied is God. The Christian offer is nothing less than the offer of a share in the life of God. It is the offer of God's power for our frustration, of God's serenity for our dispeace, of God's truth for our guessing, of God's goodness for our moral failure, of God's joy for our sorrow. The Christian gospel does not in the first place offer men an intellectual creed or a moral code; it offers them life, the very life of God.

(ii) To enable a man to enter into that life, two things are necessary. It is the apostle's duty to awaken faith in men. With Paul, faith always means one thing--absolute trust in God. The first step in the Christian life is to realize that we can do nothing except receive. In every sphere of life, no matter how precious an offer may be, it remains inoperative until it is received. The first duty of the Christian is to persuade others to accept the offer of God. In the last analysis, we can never argue a man into Christianity. All we can say is, "Try it, and see!"

(iii) It is the apostle's duty also to equip others with knowledge. Christian evangelism and Christian education must go hand in hand. Faith may begin by being a response of the heart, but it must go on to be the possession of the mind. The Christian gospel must be thought out in order to be tried out. No man can live for ever on the crest of a wave of emotion. The Christian life must be a daily loving Christ more and understanding him better.

(iv) The result of faith and knowledge must be a truly religious life. Faith must always issue in life and Christian knowledge is not merely intellectual knowledge but knowledge how to live. Many people have been great scholars and yet completely inefficient in the ordinary things of life and total failures in their personal relationships. A truly religious life is one in which a man is on the right terms with God, with himself and with his fellow-men. It is a life in which a man can cope alike with the great moments and the everyday duties. It is a life in which Jesus Christ lives again.

It is the duty of the Christian to offer to men the very life of God; to awaken faith in their hearts and to deepen knowledge in their minds; to enable them to live in such a way that others will see the reflection of the Master in them.

Barclay: Tit 1:1-4

This passage tells us of God's purpose and of his way of working that purpose out.

(i) God's purpose for man was always one of salvation. His promise of eternal life was there before the world began. It is important to note that here Paul applies the word Saviour both to God and to Jesus. We sometimes hear the gospel presented in a way that seems to draw a distinction between a gentle, loving, and gracious Jesus, and a hard, stern, and severe God. Sometimes it sounds as if Jesus had done something to change God's attitude to men and had persuaded him to lay aside his wrath and not to punish them. There is no justification for that in the New Testament. But at the back of the whole process of salvation is the eternal and unchanging love of God, and it was of that love Jesus came to tell men. God is characteristically the Saviour God, whose last desire is to condemn men and whose first desire is to save them. He is the Father who desires only that his children should come home so that he may gather them to his breast.

(ii) But this passage does more than speak of God's eternal purpose; it also speaks of his method. It tells us that he sent his message in his own good time. That means to say that all history was a preparation for the coming of Jesus. We cannot teach any kind of knowledge to a man until he is fit to receive it. In all human knowledge we have to start at the beginning; so men had to be prepared for the coming of Jesus. All the history of the Old Testament and all the searchings of the Greek philosophers were preparations for that event. God's Spirit was moving both amongst the Jews and amongst all other peoples so that they should be ready to receive his Son when he came. We must look on all history as God's education of men.

(iii) Further, Christianity came into this world at a time when it was uniquely possible for its message to spread. There were five elements in the world situation which facilitated its spread.

(a) Practically all the world spoke Greek. That is not to say that the nations had forgotten their own language; but nearly all men spoke Greek in addition. It was the language of trade, of commerce, of literature. If a man was going to take any part in public life and activity he had to know Greek. People were bilingual and the first age of Christianity was one of the very few when the missionary had no language problem to solve.

(b) There were to all intents and purposes no frontiers. The Roman Empire was coextensive with the known world. Wherever the traveller might go, he was within that Empire. Nowadays, if a man intended to cross Europe, he would need a passport; he would be held up at frontiers; he would find iron curtains. In the first age of Christianity a missionary could move without hindrance from one end of the known world to the other.

© Travel was comparatively easy. True, it was slow, because there was no mechanized travel, and most journeys had to be done on foot, with the baggage carried by slow-moving animals. But the Romans had built their great roads from country to country and had, for the most part, cleared the land of brigands and the sea of pirates. Travel was easier than it had ever been before.

(d) The first age of Christianity was one of the few when the world was very largely at peace. If wars had been raging all over Europe, the progress of the missionary would have been rendered impossible. But the pax Romana, the Roman peace, held sway; and the traveller could move within the Roman Empire in safety.

(e) It was a world which was conscious of its needs. The old faiths had broken down and the new philosophies were beyond the mind of simple people. Men were looking, as Seneca said, ad salutem, towards salvation. They were increasingly conscious of "their weakness in necessary things." They were searching for "a hand let down to lift them up." They were looking for "a peace, not of Caesar's proclamation, but of God's." There never was a time when the hearts of men were more open to receive the message of salvation which the Christian missionaries brought.

It was no accident that Christianity came when it did. It came in God's own time; all history had been a preparation for it; and the circumstances were such that the way was open for the tide to spread.

Barclay: Tit 1:1-4

We do not know a great deal about Titus, to whom this letter was written, but from the scattered references to him, there emerges a picture of a man who was one of Paul's most trusted and most valuable helpers. Paul calls him "my true son," so it is most likely that he himself converted him, perhaps at Iconium.

Titus was the companion for an awkward and a difficult time. When Paul paid his visit to Jerusalem, to a Church which suspected him and was prepared to mistrust and dislike him, it was Titus whom he took with him along with Barnabas (Gal 2:1). It was said of Dundas, the famous Scotsman, by one of his friends, "Dundas is no orator; but he will go out with you in any kind of weather." Titus was like that. When Paul was up against it, Titus was by his side.

Titus was the man for a tough assignment. When the trouble at Corinth was at its peak, it was he who was sent with one of the severest letters Paul ever wrote (2Co 8:16). Titus clearly had the strength of mind and the toughness of fibre which enabled him to face and to handle a difficult situation. There are two kinds of people. There are the people who can make a bad situation worse, and there are the people who can bring order out of chaos and peace out of strife. Titus was the man to send to the place where there was trouble. He had a gift for practical administration. It was Titus whom Paul chose to organize the collection for the poor members of the Church at Jerusalem (2Co 8:6, 2Co 8:10). It is clear that he had no great gifts of speech, but he was the man for practical administration. The Church ought to thank God for the people to whom we turn whenever we want a practical job well done.

Paul has certain great titles for Titus.

He calls him his true child. That must mean that he was Paul's convert and child in the faith (Tit 1:4). Nothing in this world gives a preacher and teacher more joy than to see someone whom he has taught rise to usefulness within the Church. Titus was the son who brought joy to the heart of Paul, his father in the faith.

He calls him his brother (2Co 2:13) and his sharer in work and toil (2Co 8:23). The great day for a preacher or a teacher is the day when his child in the faith becomes his brother in the faith, when the one whom he has taught is able to take his place in the work of the Church, no longer as a junior, but as an equal.

He says that Titus walked in the same spirit (2Co 12:18). He knew that Titus would deal with things as he would have dealt with them himself. Happy is the man who has a lieutenant to whom he can commit his work, certain that it will be done in the way in which he himself would have wished to do it.

He gives to Titus a great task. He sends him to Crete to be a pattern to the Christians who are there (Tit 2:7). The greatest compliment Paul paid Titus was that he sent him to Crete, not to talk to them about what a Christian should be, but to show them what he should be. There could be no greater responsibility and no higher compliment than that.

One very interesting suggestion has been made. 2Co 8:18and 2Co 12:18both say that when Titus was sent to Corinth another brother was sent with him, described in the former passage as "the brother who is famous among all the churches," and commonly identified with Luke. It has been suggested that Titus was Luke's brother. It is rather an odd fact that Titus is never mentioned in Acts; but we know that Luke wrote Acts and often tells the story in the first person plural, saying: "We did this," or, "We did that," and it has been suggested that in such passages he includes Titus with himself. Whether or not that suggestion is true we cannot tell, but certainly Titus and Luke have a family resemblance in that they were both men of practical service.

In the Western Church Titus is commemorated on 4th January, and in the Eastern Church on 25th August.

Barclay: Tit 1:5-7

We have already studied in detail the qualifications of the elder as set out by Paul in 1Ti 3:1-7. It is therefore not necessary to examine them in detail again.

It was always Paul's custom to ordain elders as soon as a Church had been founded (Act 14:23). Crete was an island of many cities. "Crete of the hundred cities." Homer called it. It was Paul's principle that his little Churches should be encouraged to stand on their own feet as soon as possible.

In this repeated list of the qualifications of the elder, one thing is specially stressed. He must be a man who has taught his own family in the faith. The Council of Carthage later laid it down: "Bishops, elders and deacons shall not be ordained to office before they have made all in their own households members of the Catholic Church." Christianity begins at home. It is no virtue for any man to be so engaged in public work that he neglects his own home. All the Church service in the world will not atone for neglect of a man's own family.

Paul uses one very vivid word. The family of the elder must be such that they cannot be accused of profligacy. The Greek word is asotia (810). It is the word used in Luk 15:13for the riotous living of the prodigal son. The man who is asotos (811) is incapable of saving; he is wasteful and extravagant and pours out his substance on personal pleasure; he destroys his substance and in the end ruins himself. One who is asotos (811) is the old English scatterling, the Scots ne'er-do-well, the modern waster. Aristotle who always described a virtue as the mean between two extremes, declares that on the one hand there is stinginess, on the other there is asotia (810), reckless and selfish extravagance, and the relevant virtue is liberality. The household of the elder must never be guilty of the bad example of reckless spending on personal pleasure.

Further, the family of the elder must not be undisciplined. Nothing can make up for the lack of parental control. Falconer quotes a saying about the household of Sir Thomas More: "He controls his family with the same easy hand: no tragedies, no quarrels. If a dispute begins, it is promptly settled. His whole house breathes happiness, and no one enters it who is not the better for the visit." The true training ground for the eldership is at least as much in the home as it is in the Church.

Barclay: Tit 1:7

Here is a summary of the qualities from which the elder of the Church must be free; and every one is described in a vivid word.

(i) He must not be obstinately self-willed. The Greek is authades (829), which literally means pleasing himself. The man who is authades (829) has been described as the man who is so pleased with himself that nothing else pleases him and he cares to please nobody. R. C. Trench said of such a man that, "he obstinately maintains his own opinion, or asserts his own rights, while he is reckless of the rights, opinions and interests of others."

The Greek ethical writers had much to say about this fault of authadeia. Aristotle set on the one extreme the man who pleases everybody (areskos, compare 700), and on the other extreme the man who pleases nobody (authades, 829), and between them the man who had in his life a proper dignity (semnos, 4586). He said of the authades (829) that he was the man who would not converse or associate with any man. Eudemus said that the authades (829) was the man who "regulates his life with no respect to others, but who is contemptuous." Euripides said of him that he was "harsh to his fellow citizens through want of culture." Philodemus said that his character was compounded in equal parts of conceit, arrogance and contemptuousness. His conceit made him think too highly of himself; his contemptuousness made him think too meanly of others; and his arrogance made him act on his estimate of himself and others.

Clearly the man who is authades (829) is an unpleasant character. He is intolerant, condemning everything that he cannot understand and thinking that there is no way of doing anything except his. Such a quality, as Lock said, "is fatal to the rule of free men." No man of contemptuous and arrogant intolerance is fit to be an office-bearer of the Church.

(ii) He must not be an angry man. The Greek is orgilos (3711). There are two Greek words for anger. There is thumos (2372), which is the anger that quickly blazes up and just as quickly subsides, like a fire in straw. There is orge (3709), the noun connected with orgilos (3711), and it means inveterate anger. It is not the anger of the sudden blaze, but the wrath which a man nurses to keep it warm. A blaze of anger is an unhappy thing; but this long-lived, purposely maintained anger is still worse. The man who nourishes his anger against any man is not fit to be an office-bearer of the Church.

(iii) He must not be given to drunken and outrageous conduct. The word is paroinos (3943), which literally means given to over-indulgence in wine. But the word widened its meaning until it came to describe all conduct which is outrageous. The Jews, for instance, used it of the conduct of Jews who married Midianite women; the Christians used it of the conduct of those who crucified Christ. It describes the character of the man who, even in his sober moments, acts with the outrageousness of a drunken man.

(iv) He must not be a man ready to come to blows. The word is plektes (4131), which literally means a striker. It would seem that in the early Church there were over-zealous bishops who chastised erring members of their flock with physical violence, for the Apostolic Canons lay it down: "We order that the bishop who strikes an erring believer should be deposed." Pelagius says: "He cannot strike anyone who is the disciple of that Christ who, being struck, returned no answering blow." The Greeks themselves widened the meaning of this word to include, not only violence in action, but also violence in speech. The word came to mean one who browbeats his fellow-men, and it may well be that it should be so translated here. The man who abandons love and resorts to violence of action or of speech is not fit to be an office-bearer of the Christian Church.

(v) He must not be a seeker of gain in disgraceful ways. The word is aischrokerdes (146), and it describes a man who does not care how he makes money so long as he makes it. It so happens that this was a fault for which the Cretans were notorious. Polybius said: "They are so given to making gain in disgraceful and acquisitive ways that among the Cretans alone of all men no gain is counted disgraceful." Plutarch said that they stuck to money like bees to honey. The Cretans counted material gain far above honesty and honour. They did not care how much their money cost them; but the Christian knows that there are some things which cost too much. The man whose only aim in life is to amass material things, irrespective of how he does so, is not fit to be an office-bearer of the Christian Church.

Barclay: Tit 1:8-9

The previous passage set out the things which the elder of the Church must not be; this one sets out what he must be. These necessary qualities group themselves into three sections.

(i) First, there are the qualities which the elder of the Church must display to other people.

He must be hospitable. The Greek is philoxenos (5383), which literally means a lover of strangers. In the ancient world there were always many who were on the move. Inns were notoriously expensive, dirty and immoral; and it was essential that the wayfaring Christian should find an open door within the Christian community. To this day no one needs Christian fellowship more than the stranger in a strange place.

He must also be philagathos (5358), a word which means either a lover of good things, or a lover of good people, and which Aristotle uses in the sense of unselfish, that is, a lover of good actions. We do not have to choose between these three meanings; they are all included. The Christian office-bearer must be a man whose heart answers to the good in whatever person, in whatever place and in whatever action he finds it.

(ii) Second, there comes a group of terms which tell us the qualities which the Christian office-bearer must have within himself.

He must be prudent (sophron, 4998). Euripides called this prudence "the fairest gift the gods have given to men." Socrates called it "the foundation stone of virtue." Xenophon said that it was that spirit which shunned evil, not only when evil could be seen but even when no one would ever see it. Trench defined it as "entire command over the passions and desires, so that they receive no further allowance than that which the law and right reason admit and approve." Sophron (4998) is the adjective to be applied to the man, as the Greeks said themselves, "whose thoughts are saving thoughts." The Christian office-bearer must be a man who wisely controls every instinct.

He must be "just" (dikaios, 1342). The Greeks defined the just man as he who gives both to men and to the gods what is due to them. The Christian office-bearer must be such that he gives to man the respect and to God the reverence, which are their due.

He must be pious (hosios, 3741). The Greek word is hard to translate, for it describes the man who reverences the fundamental decencies of life, the things which go back beyond any man-made law.

He must be self-controlled (egkrates, 1468). The Greek word describes the man who has achieved complete self-mastery. Any man who would serve others must first be master of himself.

(iii) Finally, there comes a description of the qualities of the Christian office-bearer within the Church.

He must be able to encourage the members of the Church. The navy has a rule which says that no officer shall speak discouragingly to any other officer in the performance of his duties. There is always something wrong with preaching or teaching whose effect is to discourage others. The function of the true Christian preacher and teacher is not to drive a man to despair, but to lift him up to hope.

He must be able to convict the opponents of the faith. The Greek is elegchein (1651) and is a most meaningful word. It means to rebuke a man in such a way that he is compelled to admit the error of his ways. Trench says that it means "to rebuke another, with such an effectual wielding of the victorious arms of the truth, as to bring him, if not always to a confession, yet at least to a conviction, of his sin." Demosthenes said that it describes the situation in which a man unanswerably demonstrates the truth of the things that he has said. Aristotle said that it means to prove that things cannot be otherwise than as we have stated them. Christian rebuke means far more than flinging angry and condemning words at a man. It means speaking in such a way that he sees the error of his ways and accepts the truth.

Barclay: Tit 1:10-11

Here we have a picture of the false teachers who were troubling Crete. The worst were apparently Jews. They tried to persuade the Cretan converts of two things. They tried to persuade them that the simple story of Jesus and the Cross was not sufficient, but that, to be really wise, they needed all the subtle stories and the long genealogies and the elaborate allegories of the Rabbis. Further, they tried to teach them that grace was not enough, but that, to be really good, they needed to take upon themselves all the rules and regulations about foods and washings which were so characteristic of Judaism. The false teachers were seeking to persuade men that they needed more than Christ and more than grace in order to be saved. They were intellectualists for whom the truth of God was too simple and too good to be true.

One by one the characteristics of these false teachers pass before us.

They were undisciplined; they were like disloyal soldiers who refused to obey the word of command. They refused to accept the creed or the control of the Church. It is perfectly true that the Church does not seek to impose upon men a flat uniformity of belief; but there are certain things which a man must believe to be a Christian, the greatest of which is the all-sufficiency of Christ. Even in the Protestant Church discipline is not eliminated.

They were empty talkers; the word is mataiologoi (3151), and the adjective mataios (3152), vain, empty, profitless, was the adjective applied to heathen worship. The main idea was of a worship which produced no goodness of life. These people in Crete could talk glibly but all their talk was ineffective in bringing anyone one step nearer goodness. The Cynics used to say that all knowledge which is not profitable for virtue is vain. The teacher who simply provides his pupils with a forum for pleasant intellectual and speculative discussion teaches in vain.

They were deceivers. Instead of leading men to the truth they led them away from it.

Their teaching upset whole households. There are two things to notice there. First, their teaching was fundamentally upsetting. It is true that truth must often make a man rethink his ideas and that Christianity does not run away from doubts and questions, but faces them fairly and squarely. But it is also true that teaching which ends in nothing but doubts and questionings is bad teaching. In true teaching, out of the mental disturbance should come in the end a new and greater certainty. Second, they upset households. That is to say, they had an ill effect on family life. Any teaching which tends to disrupt the family is false for the Christian Church is built on the basis of the Christian family.

Their teaching was designed for gain. They were more concerned with what they could get out of the people they were teaching than with what they could put into them. Parry has said that this is indeed the besetting temptation of the professional teacher. When he looks on his teaching simply as a career designed for personal advancement and profit, he is in a perilous condition.

These men are to be muzzled. That does not imply that they are to be silenced by violence or by persecution. The Greek (epistomizein, 1993) does mean to muzzle, but it became the normal word for to silence a person by reason. The way to combat false teaching is to offer true teaching, and the only truly unanswerable teaching is the teaching of a Christian life.

Barclay: Tit 1:12

No people ever had a worse reputation than the Cretans. The ancient world spoke of the three most evil C's--the Cretans, the Cilicians, and the Cappadocians. The Cretans were famed as a drunken, insolent, untrustworthy, lying, gluttonous people.

Their avarice was proverbial. "The Cretans," said Polybius, "on account of their innate avarice, live in a perpetual state of private quarrel and public feud and civil strife...and you will hardly find anywhere characters more tricky and deceitful than those of Crete." He writes of them: "Money is so highly valued among them, that its possession is not only thought to be necessary, but highly creditable; and in fact greed and avarice are so native to the soil in Crete, that they are the only people in the world among whom no stigma attaches to any sort of gain whatever."

Polybius tells of a certain compact that a traitor called Bolis made with a leader called Cambylus, also a Cretan. Bolis approached Cambylus "with all the subtlety of a Cretan." "This was now made the subject of discussion between them in a truly Cretan spirit. They never took into consideration the saving of the person in danger, or their obligations of honour to those who had entrusted them with the undertaking, but confined the discussion entirely to questions of their own safety and their own advantage. As they were both Cretans they were not long in coming to a unanimous agreement."

So notorious were the Cretans that the Greeks actually formed a verb kretizein, to cretize, which meant to lie and to cheat; and they had a proverbial phrase, kretizein pros Kreta, to cretize against a Cretan, which meant to match lies with lies, as diamond cuts diamond.

The quotation which Paul makes is actually from a Greek poet called Epimenides. He lived about 600 B.C. and was ranked as one of the seven wise men of Greece. The first phrase, "The Cretans are chronic liars," had been made famous by a later and equally well-known poet called Callimachus. In Crete there was a monument called The Tomb of Zeus. Obviously the greatest of the gods cannot die and be buried in a tomb, and Callimachus quoted this as a perfect example of Cretan lying. In his Hymn to Zeus he writes:

"Cretans are chronic liars,

For they built a tomb, O King,

And called it thine; but you die not;

Your life is everlasting."

The Cretans were notorious liars and cheats and gluttons and traitors but here is the wonderful thing. Knowing that, and actually experiencing it, Paul does not say to Timothy: "Leave them alone. They are hopeless and all men know it." He says: "They are bad and all men know it. Go and convert them." Few passages so demonstrate the divine optimism of the Christian evangelist, who refuses to regard any man as hopeless. The greater the evil, the greater the challenge. It is the Christian conviction that there is no sin too great for the grace of Jesus Christ to conquer.

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 1:1-4

I. SALUTATION 1:1-4

As usual, Paul began this letter with comments that not only introduced himself and greeted his reader but also set the tone for his emphasis in what followed. The emphasis in this section is on Paul's duty and the nature of his message rather than on his authority. This salutation is remarkably long and heavy for such a short epistle. Only Paul's salutation in Romans is longer. This fact reflects the seriousness of the matters that Paul addressed in this letter.

1:1 Paul introduced himself as a bond-servant (Greek doulos, lit. slave) of God, and an apostle of Jesus Christ. Then he explained the ministries each of these titles represented.⁸ God's bond-servant brings God's elect to saving faith in Christ. Christ's apostle brings the saints into the knowledge of God's truth that He has designed to produce godly living.

"The doctrine of divine election firmly establishes the believer's eternal security. God has not left the believer's assurance of salvation captive to changing feelings or faltering faith. Rather, the faithfulness of God demonstrated in his divine election secures the believer's salvation in the will and purposes of God himself."⁹

"Although surrounded with mystery, the biblical teaching on election is for believers and is intended as a practical truth. It assures faithful, struggling believers that their salvation is all of God from beginning to end."¹⁰

1:2 God intended both prongs of Paul's ministry, evangelism and edification, to bring individuals into the fullness of eternal life. This hope was something God had promised from eternity past.¹¹ God had long since proved Himself consistently faithful to His promises.

1:3 In recent times, however, God had revealed new information to His apostles concerning that hope. Paul was referring to the gospel.¹² God had commanded him to pass it on (Acts 26:16-18; cf. 1 Cor. 9:16), and He has commanded us to do the same (Matt. 28:19-20).

1:4 There is not enough information in the New Testament to clarify the sense in which Titus, like Timothy, was Paul's "true child" (Gr. gnesio tekno) in the faith. Perhaps Paul had led him to Christ,¹³ but the apostle had definitely taken him under his wing as a protégé. Paul made it clear to all readers that he regarded Titus, an uncircumcised Gentile, and himself, a Jew, as sharing the same faith.

Note the testimony to the deity of Christ that Paul gave by referring to both Christ Jesus and God the Father as "our Savior" (vv. 3-4).

"Here alone he [Paul] calls Christ soter, Savior,' rather than kurios, Lord.' It is as if he anticipates the two crucial theological arguments that undergird his ethical exhortations in chapters 2 and 3, in both of which Christ as Savior is at the center (2:13; 3:6) as the one through whom God's grace has come to save us and to instruct and enable us in living godly (2:11ff.) and peaceful (3:1ff.) lives."¹⁴

"This theologically rich introduction to the Epistle to Titus moves in scope from Paul's reflections on the sovereignty of God in human salvation to Paul's role in achieving God's purposes."¹⁵

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 1:5-9

A. The appointment of elders 1:5-9

Paul began his instructions with these directions to emphasize the priority of setting qualified leaders over the affairs of the local churches (cf. Acts 6:3).

1:5 Titus, like Timothy, served as the agent of an apostle with apostolic authority. He was in a position of authority over the other local Christians.

"Timothy was not the pastor of the church at Ephesus in the modern sense of that term; nor was Titus the bishop of the Cretan churches, as is sometimes thought. Both men are addressed as the personal representatives of the apostle Paul and had been left at their stations to carry out the work assigned to them by the apostle."¹⁶

The public reading of this epistle would have helped the Christians recognize Titus' authority and submit to Paul's instructions.

The churches in Crete needed organization.¹⁷ Paul prescribed an organizational structure but left it flexible. He did not dictate the details but left these open for local leaders to determine. Consequently the quality of the church's leaders was very important.

"It is . . . impossible to determine how many elders would have been selected in every town (meaning in the house church of each town'); but the general rule would probably have been a plurality of leaders."¹⁸

We do not know how many churches there were on Crete, but Homer, who lived in the ninth century B.C., referred to the island as "Crete of the hundred cities."¹⁹ It was heavily populated.

1:6-9 Paul listed 17 qualifications for an elder here. First Timothy 3 contains 15, but they are very similar and in some cases identical, though some here are new.

"Since the office of bishop is one of authority and power, the vices named are those to which persons in such positions are tempted."²⁰

Social and domestic qualifications

1. "Above reproach" (v. 6), blameless, is the translation of the Greek word used in 1 Timothy 3:10 (anegkletos) to describe deacons, there translated "beyond reproach." Paul used a synonym as the first qualification of elders in 1 Timothy 3:2 (anepilempton) translated there "above reproach." The words are virtually the same and mean that the elder must have no obvious flaw in his character or conduct that would bring justifiable criticism on himself or the church. Paul gave the reason for this qualification in verse 7a.

". . . the purpose of this code is identical to that of 1 Timothy 3 in that it is meant to test the candidate's blamelessness.' The broad standard appears twice at the head of the list (vv. 6, 7; compare 1 Tim 3:2). Then the remainder of the verses place blamelessness' into a concrete framework, treating the domestic, personal and ecclesiastical aspects of the candidate's life."²¹

2. "Husband of one wife" (Gr. mias gunaikos aner; v. 6; 1 Tim. 3:2) means he must presently be a moral husband at least.²²

3. "Having children who believe" (Gr. tekna echon pista, v. 6; 1 Tim. 3:4) adds a factor not present in 1 Timothy. The elder must have his children under control.²³ The context seems to limit the children to those who are still living at home and are not yet adults, assuming he had children.²⁴

"One view understands Paul to be limiting membership in the office to those whose family members all believe; pista can certainly bear this meaning. Another view is that the term means, more generally, faithful' or trustworthy' (1:9; 3:8; 1 Tim. 3:11; compare 1 Tim 1:15; 3:1), which quality is then delineated in the phrase that follows. While the first view is possible, it seems to place more stringent requirements on the elder than does 1 Timothy 3:4. Moreover, in view of this parallel, Paul probably means that the elder's children are to be faithful in obeying the head of the house. In fact, the rest of the verse contrasts faithful' with the charge of being wild and disobedient, which suggests a more general kind of faithfulness."²⁵

This second view also seems correct since the decision to believe in Christ is the child's, and even the best Christian parent cannot guarantee it.

"Too often, new Christians feel a call to the ministry and want to be ordained before they have had a chance to establish their families in the faith. If the children are small, the problem is not too great; but mature children go through a tremendous shock when all of a sudden their household becomes religious'! A wise father first wins his own family to Christ and gives them a chance to grow before he pulls up stakes and moves to Bible school. We would have fewer casualties in the ministry if this policy were followed more often."²⁶

Personal qualifications

Paul next listed five vices (v. 7) and then ("but," Gr. alla) seven virtues (vv. 8-9).

4. "Not self-willed" (me authade; v. 7), self-pleasing, means he is not arrogant or overbearing. He does not insist on having his own way. Such a person will usually take other people's criticisms and suggestions.

"God's household manager must be a servant, not stubbornly self-willed, since it is God's household, not his own (cf. Mark 10:41-45; 1 Cor. 3:5-9; 4:1-2)."²⁷

5. "Not quick-tempered" (Gr. me orgilon; v. 7), soon angry, is also a negative trait described elsewhere as being uncontentious (1 Tim. 3:3).

6. "Not addicted to wine" (Gr. me paroinon; v. 7) also appears in 1 Timothy 3:3.

7. "Not pugnacious" (Gr. me plekten; v. 7) or violent, a striker, is also in 1 Timothy 3:3.

8. "Not fond of sordid gain" (Gr. me aischrokerde; v. 7) restates "free from the love of money" (1 Tim. 3:3) with emphasis on "making profit out of Christian service, rather than dishonest gain . . ."²⁸

"Complete honesty in financial matters and an attitude of detachment toward wealth (compare 1 Tim 6:7-8, 17-19) that leads to generosity are the signs of a leader who will be able to model faithfulness in these things before the congregation."²⁹

9. "Hospitable" (Gr. philoxenon; v. 8) also occurs in 1 Timothy 3:2.

10. "Loving what is good" (Gr. philagathon; v. 8) is obvious in meaning. Paul did not mention it in 1 Timothy.

11. "Sensible" (Gr. sophrona; v. 8) means sober, soberminded, self-controlled. The NASB translators rendered the same Greek word "prudent" in 1 Timothy 3:2.

12. "Just" (Gr. dikaion; v. 8) means upright, fair, equitable.

13. "Devout" (Gr. hosion; v. 8) means holy, set apart to God.

14. "Self-controlled" (Gr. egkrate; v. 8) means disciplined and temperate.

Doctrinal qualifications

15. "Holding fast the faithful word" (v. 9; 1 Tim. 3:2) means he remains committed to God's truth. He conserves it and preserves it from dilution, deletion, and distortion.

16. "Able . . . to exhort in sound doctrine" (v. 9; 1 Tim. 3:2) means he can encourage others with the Scriptures.

17. "Able . . . to refute those who contradict" (v. 9; 1 Tim. 3:2) means he can point out the error of false teaching and explain why it is wrong.

"In admitting a man to the ministry [of an elder] the primary consideration must ever be the integrity of his character rather than his spectacular gifts."³⁰

Modern elder boards would do well to study these qualifications and those of deacons (1 Tim. 3:8-13) to construct a list on which all members of the board agree. I suggest that they should also agree on an "official" interpretation of the qualifications. This will preclude others in the church from causing division by pitting one elder's personal interpretation against that of another elder.

In contrast to 1 Timothy 3, Titus 1 contains no mention of deacons. This may reflect a less advanced stage of church organization in Crete than what existed in Ephesus since deacons were the assistants of the elders.³¹ Another possibility is that the churches in Crete were smaller and so did not need formally recognized deacons.

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

Critics Ask: Tit 1:12

TITUS 1:12 —Doesn’t Paul involve himself in a paradox or contradiction here?

PROBLEM: Paul quoted a Cretan who said that “Cretans are always liars” ( 1:12 ). But if this was said by a Cretan and Cretans always lie, then he too was lying. But if this Cretan was lying when he said Cretans always lie, then Cretans do not always lie and there is a lie in the Scripture. If, on the other hand, this Cretan was telling the truth about Cretans, then Cretans do not always lie, at least not the one who said this. In either event, by incorporating this statement in Scripture, the apostle seems to have included a falsehood.

SOLUTION: Paul seemed to be aware of this dilemma and quickly added, “This testimony is true” (v. 13 ). In other words, the Cretans generally lie, but at least on this one occasion a Cretan uttered the truth when he characterized the Cretans as liars. In this way the paradox is broken, and no falsehood is thereby included in Scripture.   

TITUS 1:12 —Doesn’t Paul pronounce this pagan poet inspired by making him part of Scripture?

PROBLEM: Christians believe that only the Bible is the Word of God ( 2 Tim. 3:16 ). Yet the Apostle Paul quotes pagan poets on at least three occasions. But in so doing he seems to give assent to the sources he quotes as inspired, just as when he quotes OT Scripture as the Word of God (cf. Matt. 4:4 , 7 , 10 ).

SOLUTION: Paul is not quoting this non-Christian source as inspired, but simply as true. All truth is God’s truth, no matter who said it. Caiaphas the Jewish high priest uttered a truth about Christ ( John 11:49 ). The Bible often uses non-inspired sources (cf. Num. 21:14 ; Josh. 10:13 ; 1 Kings 15:31 ). Three times Paul cites non-Christian thinkers ( Acts 17:28 ; 1 Cor. 15:33 ; Titus 1:12 ). Jude alludes to truths found in two non-canonical books ( Jude 9 , 14 ). But never does the Bible cite them as divinely authoritative, but simply as containing the truth quoted. The usual phrases, such as, “thus saith the Lord” (cf. Isa. 7:7 ; Jer. 2:5 , KJV ) or “it is written” (cf. Matt. 4:4 , 7 , 10 ) are never found when these non-inspired sources are cited. Nonetheless, truth is truth wherever it is found. And there is no reason, therefore, that a biblical author, by direction of the Holy Spirit, cannot utilize truth from whatever source he may find it.   

Evidence: Tit 1:9

The steward of God is not to see himself as being above the lowly task of evangelism.

Evidence: Tit 1:11

The way to " stop the mouth" is to use the Law of God. See Rom 3:19 footnote.

Evidence: Tit 1:15

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

Evidence: Tit 1:16

For alleged mistakes in the Bible , see Mar 15:26 footnote.

There are many who profess to know God , but they lack the things that accompany salvation—the fruit of righteousness, holiness, repentance, good works, and the fruit of the Spirit. We must repent, turn to God, and do works befitting repentance ( Act 26:20 ).

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

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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