Titus 1
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Titus 1
Paul's Greeting
1Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness;
Jamieson-Fausset-Brown
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 (Ac 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 Php 2:24; Phm 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 (Ac 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 (Ga 2:1, 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 (Ac 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; 8:6; 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, 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.
CHAPTER 1
Tit 1:1-16. Address: For What End Titus Was Left in Crete. Qualifications for Elders: Gainsayers in Crete Needing Reproof.
1. servant of God--not found elsewhere in the same connection. In Ro 1:1 it is "servant of Jesus Christ" (Ga 1:10; Php 1:1; compare Ac 16:17; Re 1:1; 15:3). In Ro 1:1, there follows, "called to be an apostle," which corresponds to the general designation of the office first, "servant of God," here, followed by the special description, "apostle of Jesus Christ." The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger.
according to the faith--rather, "for," "with a view to subserve the faith"; this is the object of my apostleship (compare Tit 1:4, 9; Ro 1:5).
the elect--for whose sake we ought to endure all things (2Ti 2:10). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (2Ti 1:9; Ro 8:30-33; compare Lu 18:7; Ep 1:4; Col 3:12). Ac 13:48 shows that all faith on the part of the elect, rests on the divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are elect.
and the acknowledging of the truth--"and (for promoting) the full knowledge of the truth," that is, the Christian truth (Ep 1:13).
after godliness--that is, which belongs to piety: opposed to the knowledge which has not for its object the truth, but error, doctrinal and practical (Tit 1:11, 16; 1Ti 6:3); or even which has for its object mere earthly truth, not growth in the divine life. "Godliness," or "piety," is a term peculiar to the Pastoral Epistles: a fact explained by the apostle having in them to combat doctrine tending to "ungodliness" (2Ti 2:16; compare Tit 2:11, 12).
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 (Ac 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 Php 2:24; Phm 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 (Ac 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 (Ga 2:1, 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 (Ac 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; 8:6; 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, 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.
CHAPTER 1
Tit 1:1-16. Address: For What End Titus Was Left in Crete. Qualifications for Elders: Gainsayers in Crete Needing Reproof.
1. servant of God--not found elsewhere in the same connection. In Ro 1:1 it is "servant of Jesus Christ" (Ga 1:10; Php 1:1; compare Ac 16:17; Re 1:1; 15:3). In Ro 1:1, there follows, "called to be an apostle," which corresponds to the general designation of the office first, "servant of God," here, followed by the special description, "apostle of Jesus Christ." The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger.
according to the faith--rather, "for," "with a view to subserve the faith"; this is the object of my apostleship (compare Tit 1:4, 9; Ro 1:5).
the elect--for whose sake we ought to endure all things (2Ti 2:10). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (2Ti 1:9; Ro 8:30-33; compare Lu 18:7; Ep 1:4; Col 3:12). Ac 13:48 shows that all faith on the part of the elect, rests on the divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are elect.
and the acknowledging of the truth--"and (for promoting) the full knowledge of the truth," that is, the Christian truth (Ep 1:13).
after godliness--that is, which belongs to piety: opposed to the knowledge which has not for its object the truth, but error, doctrinal and practical (Tit 1:11, 16; 1Ti 6:3); or even which has for its object mere earthly truth, not growth in the divine life. "Godliness," or "piety," is a term peculiar to the Pastoral Epistles: a fact explained by the apostle having in them to combat doctrine tending to "ungodliness" (2Ti 2:16; compare Tit 2:11, 12).
The Pulpit Commentary
Knowledge for acknowledging, A.V.; according to for after, A.V. A servant of God (δοῦλος Θεοῦ); so in the superscriptions: Rom_1:1; Php_1:1, Ἰησοῦ Χριστοῦ; Jas_1:1; 2Pe_1:1; Jud 2Pe_1:1; Rev_1:1. St. Paul also calls himself "the servant of Christ" (Gal_1:10); and the phrase, δοῦλον Κυρίου, occurs in 2Ti_2:24. But neither "servant of God" nor any equivalent is in the superscription of either 1 or 2 Timothy. "Servant" is a better rendering than "slave," as Farrar renders it. An apostle, etc.; as in both 1 and 2 Timothy, and also in Rom_1:1; 1Co_1:1 2Co_1:1, etc.; showing that this is not a private letter, but a public and official document, conveying official authority to Titus over the Church in Crete. According to the faith of God's elect. The phrase is peculiar to this passage, and the exact force of κατὰ is not easy to determine (see Bishop Ellicott's notes, who renders κατὰ "for," and explains that "the faith of God's elect is the destination of the apostleship," with the further explanation that this meaning of κατά is about equivalent to "with special reference to," or "destination for," as its object). It is nearly the same thing to say that the true faith, and the perfect knowledge of the truth, and the hope of eternal life promised by God, are the sphere in which the apostolic office moves and acts. "The faith of God's elect," etc., seems to imply that there was in some who were not elect (1Jn_2:19, 1Jn_2:20) a corruption of the faith, a departure from it—a faith that was no faith, and something calling itself truth which was not "according to godliness," and so to point to rising heresies.£ The authors of these heresies were chiefly Jews (verse 10), of whom there was a considerable colony in Crete. According to godliness (for the use of εὐσεβεία in the pastoral Epistles, see 1Ti_2:2; 1Ti_3:16; 1Ti_4:7, 1Ti_4:8; 1Ti_6:3, 1Ti_6:5, 1Ti_6:6, 1Ti_6:11; 2Ti_3:5, and notes).
Knowledge for acknowledging, A.V.; according to for after, A.V. A servant of God (δοῦλος Θεοῦ); so in the superscriptions: Rom_1:1; Php_1:1, Ἰησοῦ Χριστοῦ; Jas_1:1; 2Pe_1:1; Jud 2Pe_1:1; Rev_1:1. St. Paul also calls himself "the servant of Christ" (Gal_1:10); and the phrase, δοῦλον Κυρίου, occurs in 2Ti_2:24. But neither "servant of God" nor any equivalent is in the superscription of either 1 or 2 Timothy. "Servant" is a better rendering than "slave," as Farrar renders it. An apostle, etc.; as in both 1 and 2 Timothy, and also in Rom_1:1; 1Co_1:1 2Co_1:1, etc.; showing that this is not a private letter, but a public and official document, conveying official authority to Titus over the Church in Crete. According to the faith of God's elect. The phrase is peculiar to this passage, and the exact force of κατὰ is not easy to determine (see Bishop Ellicott's notes, who renders κατὰ "for," and explains that "the faith of God's elect is the destination of the apostleship," with the further explanation that this meaning of κατά is about equivalent to "with special reference to," or "destination for," as its object). It is nearly the same thing to say that the true faith, and the perfect knowledge of the truth, and the hope of eternal life promised by God, are the sphere in which the apostolic office moves and acts. "The faith of God's elect," etc., seems to imply that there was in some who were not elect (1Jn_2:19, 1Jn_2:20) a corruption of the faith, a departure from it—a faith that was no faith, and something calling itself truth which was not "according to godliness," and so to point to rising heresies.£ The authors of these heresies were chiefly Jews (verse 10), of whom there was a considerable colony in Crete. According to godliness (for the use of εὐσεβεία in the pastoral Epistles, see 1Ti_2:2; 1Ti_3:16; 1Ti_4:7, 1Ti_4:8; 1Ti_6:3, 1Ti_6:5, 1Ti_6:6, 1Ti_6:11; 2Ti_3:5, and notes).
2In hope of eternal life, which God, that cannot lie, promised before the world began;
Jamieson-Fausset-Brown
2. In hope of eternal life--connected with the whole preceding sentence. That whereon rests my aim as an apostle to promote the elect's faith and full knowledge of the truth, is, "the hope of eternal life" (Tit 2:13; 3:7; Ac 23:6; 24:15; 28:20).
that cannot lie--(Ro 3:4; 11:29; He 6:18).
promised before the world began--a contracted expression for "purposed before the world began (literally, 'before the ages of time'), and promised actually in time," the promise springing from the eternal purpose; as in 2Ti 1:9, the gift of grace was the result of the eternal purpose "before the world began."
2. In hope of eternal life--connected with the whole preceding sentence. That whereon rests my aim as an apostle to promote the elect's faith and full knowledge of the truth, is, "the hope of eternal life" (Tit 2:13; 3:7; Ac 23:6; 24:15; 28:20).
that cannot lie--(Ro 3:4; 11:29; He 6:18).
promised before the world began--a contracted expression for "purposed before the world began (literally, 'before the ages of time'), and promised actually in time," the promise springing from the eternal purpose; as in 2Ti 1:9, the gift of grace was the result of the eternal purpose "before the world began."
The Pulpit Commentary
Who for that, A.V.; times eternal for the world began, A.V. In hope of eternal life. This seems to be a further description of the scope or sphere of the apostolate, which, as some take ἐπί, is based upon the hope of eternal life. Who cannot lie (ἀψευδής); here only in the New Testament, rarely in the LXX., but common in classical Greek. The epithet is here used to show the certainty of the fulfillment of the promise made before the ages (comp. Heb_6:18; Num_23:19). Before times eternal (see 2Ti_1:9, note). The translation, "before times eternal," conveys no sense; χρόνοι αἰώνοι are "the times of ages past" (Rom_16:25), placed in opposition to the καιροί ἰδιοί, or to the "now" of 2Ti_1:10, in which the manifestation of the promise took place.
Who for that, A.V.; times eternal for the world began, A.V. In hope of eternal life. This seems to be a further description of the scope or sphere of the apostolate, which, as some take ἐπί, is based upon the hope of eternal life. Who cannot lie (ἀψευδής); here only in the New Testament, rarely in the LXX., but common in classical Greek. The epithet is here used to show the certainty of the fulfillment of the promise made before the ages (comp. Heb_6:18; Num_23:19). Before times eternal (see 2Ti_1:9, note). The translation, "before times eternal," conveys no sense; χρόνοι αἰώνοι are "the times of ages past" (Rom_16:25), placed in opposition to the καιροί ἰδιοί, or to the "now" of 2Ti_1:10, in which the manifestation of the promise took place.
3But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour;
Jamieson-Fausset-Brown
3. in due times--Greek, "in its own seasons," the seasons appropriate to it, and fixed by God for it (Ac 1:7).
manifested--implying that the "promise," Tit 1:2, had lain hidden in His eternal purpose heretofore (compare Col 1:26; 2Ti 1:9, 10).
his word--equivalent to "eternal life" (Tit 1:2; Joh 5:24; 6:63; 17:3, 17).
through preaching--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."
according to--in pursuance of (compare 1Ti 1:1).
of God our Saviour--rather as Greek, "of our Saviour God." God is predicated of our Saviour (compare Jude 25; Lu 1:47). Also Psa 24:5; Is 12:2; 45:15, 21, Septuagint. Applied to Jesus, Tit 1:4; Tit 2:13; 3:6; 2Ti 1:10.
3. in due times--Greek, "in its own seasons," the seasons appropriate to it, and fixed by God for it (Ac 1:7).
manifested--implying that the "promise," Tit 1:2, had lain hidden in His eternal purpose heretofore (compare Col 1:26; 2Ti 1:9, 10).
his word--equivalent to "eternal life" (Tit 1:2; Joh 5:24; 6:63; 17:3, 17).
through preaching--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."
according to--in pursuance of (compare 1Ti 1:1).
of God our Saviour--rather as Greek, "of our Saviour God." God is predicated of our Saviour (compare Jude 25; Lu 1:47). Also Psa 24:5; Is 12:2; 45:15, 21, Septuagint. Applied to Jesus, Tit 1:4; Tit 2:13; 3:6; 2Ti 1:10.
The Pulpit Commentary
In his own seasons for hath due times, A.V.; in the message for through preaching, A.V.; wherewith 1 was entrusted for which is committed unto me, A.V. In his own seasons. The margin, its own seasons, is preferable (see 1Ti_2:7, note). The phrase is equivalent to "the fullness of the time" (Gal_4:4). Manifested his Word. There is a change of construction. "The relative sentence passes almost imperceptibly into a primary sentence" (Buttmann in Huther); "his Word" becomes the object of the verb "made manifest," instead of "eternal life," as one would have expected. His Word is the whole revelation of the gospel, including the Person and work of Jesus Christ. Compare St. Peter's address to Cornelius (Act_10:36). This "Word," which lay in the mind of God through the ages, and was only dimly expressed in the promises given from time to time (1Pe_1:10-12), was now "made manifest," and proclaimed openly in that preaching of the gospel of God's grace which was entrusted to St. Paul. This same idea is frequently expressed (see Rom_16:25; Eph_1:9, Eph_1:10; Eph_3:3-11; 2Ti_1:9-11; 1Pe_1:20), In the message. Surely a poor and a false rendering. Ἐν κηρύγματι means "by the open proclamation" which St. Paul, as God's herald, κήρυξ, was commanded to make. But this is better expressed by the word which is appropriated to the proclamation of the gospel, viz. "preaching." So, as above quoted, Rom_16:25; 2Ti_1:11, and elsewhere frequently. According to the commandment (κατ ἐπιταγὴν κ.τ.λ..); Rom_16:26; 1Ti_1:1 (comp. Gal_1:1). God our Savior (1Ti_1:1; 1Ti_2:3; Tit_2:10; Tit_3:4; Jud 1:25; and also Luk_1:47). Elsewhere in the New Testament the term "Savior" (Σωτήρ) is always applied to our Lord Jesus Christ.
In his own seasons for hath due times, A.V.; in the message for through preaching, A.V.; wherewith 1 was entrusted for which is committed unto me, A.V. In his own seasons. The margin, its own seasons, is preferable (see 1Ti_2:7, note). The phrase is equivalent to "the fullness of the time" (Gal_4:4). Manifested his Word. There is a change of construction. "The relative sentence passes almost imperceptibly into a primary sentence" (Buttmann in Huther); "his Word" becomes the object of the verb "made manifest," instead of "eternal life," as one would have expected. His Word is the whole revelation of the gospel, including the Person and work of Jesus Christ. Compare St. Peter's address to Cornelius (Act_10:36). This "Word," which lay in the mind of God through the ages, and was only dimly expressed in the promises given from time to time (1Pe_1:10-12), was now "made manifest," and proclaimed openly in that preaching of the gospel of God's grace which was entrusted to St. Paul. This same idea is frequently expressed (see Rom_16:25; Eph_1:9, Eph_1:10; Eph_3:3-11; 2Ti_1:9-11; 1Pe_1:20), In the message. Surely a poor and a false rendering. Ἐν κηρύγματι means "by the open proclamation" which St. Paul, as God's herald, κήρυξ, was commanded to make. But this is better expressed by the word which is appropriated to the proclamation of the gospel, viz. "preaching." So, as above quoted, Rom_16:25; 2Ti_1:11, and elsewhere frequently. According to the commandment (κατ ἐπιταγὴν κ.τ.λ..); Rom_16:26; 1Ti_1:1 (comp. Gal_1:1). God our Savior (1Ti_1:1; 1Ti_2:3; Tit_2:10; Tit_3:4; Jud 1:25; and also Luk_1:47). Elsewhere in the New Testament the term "Savior" (Σωτήρ) is always applied to our Lord Jesus Christ.
4To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.
Jamieson-Fausset-Brown
4. Titus, mine own son--Greek, "my genuine child" (1Ti 1:2), that is, converted by my instrumentality (1Co 4:17; Phm 10).
after the common faith--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; Jude 3).
Grace, mercy, and peace--"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.
the Lord Jesus Christ--The oldest manuscripts read only "Christ Jesus."
our Saviour--found thus added to "Christ" only in Paul's Pastoral Epistles, and in 2Pe 1:1, 11; 2:20; 3:18.
4. Titus, mine own son--Greek, "my genuine child" (1Ti 1:2), that is, converted by my instrumentality (1Co 4:17; Phm 10).
after the common faith--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; Jude 3).
Grace, mercy, and peace--"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.
the Lord Jesus Christ--The oldest manuscripts read only "Christ Jesus."
our Saviour--found thus added to "Christ" only in Paul's Pastoral Epistles, and in 2Pe 1:1, 11; 2:20; 3:18.
The Pulpit Commentary
My true child for mine own son, A.V.; a common for the common, A.V.; grace and peace for grace, mercy, and peace, A.V. and T.R.; Christ Jesus for the Lord Jesus Christ, A.V. and T.R. My true child (γνησίῳ τέκνῳ: 1Ti_1:2) after a common faith (κατὰ κινὴν πίστιν). In 1Ti_1:2 it is ἐν πίστει (where see note). Beyond all doubt, Alford is right in both cases in rendering "the faith" (see his note on 1Ti_1:2). The "common faith" means the faith of all God's elect. Grace and peace. So the R.T., omitting ἔλεος, mercy, which is found in 1Ti_1:2 and 2Ti_1:2. But the manuscripts vary, and the critics are divided as to whether ἔλεος ought to be retained here or not.
My true child for mine own son, A.V.; a common for the common, A.V.; grace and peace for grace, mercy, and peace, A.V. and T.R.; Christ Jesus for the Lord Jesus Christ, A.V. and T.R. My true child (γνησίῳ τέκνῳ: 1Ti_1:2) after a common faith (κατὰ κινὴν πίστιν). In 1Ti_1:2 it is ἐν πίστει (where see note). Beyond all doubt, Alford is right in both cases in rendering "the faith" (see his note on 1Ti_1:2). The "common faith" means the faith of all God's elect. Grace and peace. So the R.T., omitting ἔλεος, mercy, which is found in 1Ti_1:2 and 2Ti_1:2. But the manuscripts vary, and the critics are divided as to whether ἔλεος ought to be retained here or not.
The Qualifications of Elders
5For 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:
Jamieson-Fausset-Brown
5. I left thee--"I left thee behind" [Alford] when I left the island: not implying permanence of commission (compare 1Ti 1:3).
in Crete--now Candia.
set in order--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 (Ac 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 (Ac 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Ac 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.
ordain--rather, "appoint," "constitute."
in every city--"from city to city."
as I ... appointed thee--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."
5. I left thee--"I left thee behind" [Alford] when I left the island: not implying permanence of commission (compare 1Ti 1:3).
in Crete--now Candia.
set in order--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 (Ac 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 (Ac 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Ac 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.
ordain--rather, "appoint," "constitute."
in every city--"from city to city."
as I ... appointed thee--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."
The Pulpit Commentary
Were for are, A.V.; appoint for ordain, A.V.; gave thee charge for had appointed thee, A.V. Left I thee in Crete. We have no account of St. Paul's visit to Crete, nor do we know how the gospel was first brought to Crete. It may have been by some of those "Cretes" who were at Jerusalem on the Day of Pentecost, and heard the apostles speak in their tongue "the wonderful works of God" (Act_2:11), or by other Christian Jews visiting the Jewish community in Crete (note to Tit_1:1). If St. Paul was returning from Spain, and travelling by ship eastward, Crete would be on his way. The importance of the island, with which he made some acquaintance on his voyage from Caesarea to Rome (Act_27:7, Act_27:8), and the large Jewish colony there, may naturally have inclined him to visit it. How long he remained there we do not know, but he did not stay long enough to organize the Church there completely. There were still things "wanting" (τὰ λείποντα), as it follows. This mention of Crete is an important chronological mark. The order of St. Paul's progress, as gathered from the three pastoral Epistles, is very distinct—Crete, Miletus, Troas, Macedonia, Corinth, Nicopolis, Rome. He dropped Titus at Crete, and left Timothy behind at Ephesus. The Epistle to Titus, therefore, is the first of the three pastoral Epistles, and this is borne out by another circumstance. When he wrote to Titus he had not made up his mind whether he should send Artemas or Tychicus to take his place in Crete when he rejoined the apostle (Tit_3:12). But when he wrote 2 Timothy he had sent Tychicus to Ephesus to replace Timothy (2Ti_4:12), and Titus had already joined him, and been sent on by him to Dalmatia, presumably from Nicopolis. Set in order (ἐπιδιορθώσῃ); only here in the New Testament, and not found in the LXX. nor in classical Greek, except as a technical word in the art of rhetoric. But διορθόω is very common in classical Greek (see ἐπανόρθωσις, 2Ti_3:16). The force of ἐπί in the compound here is "further," or "in addition." St. Paul had set the Church in order up to a certain point. But there were still certain things wanting, τὰ λείποντα (see Tit_3:13; Luk_18:22); and these Titus was to supply and give the finishing touch to. Appoint (καταστήσῃς). This is a better rendering than the A.V. "ordain," because it is a general word for "to appoint, make." Probably the A.V. "ordain" was not intended to be taken in a strictly technical sense, but is used as in Heb_5:1; Heb_8:3. The technical word was usually "to order." "The Ordering of Deacons," or "of Priests," is the title of the service in the Book of Common Prayer. "Meet to be ordered," "shall surcease from ordering," occur repeatedly in the rubrics, Elders (πρεσβυτέρους); i.e. presbyters, or priests (comp. Act_14:23; and see Act_11:30, note). In every city (κατὰ πόλιν); city by city. The phrase has a peculiar significance in Crete, which used to be famous for its hundred cities. It shows, too, that Christianity was widely spread among the cities of the island. The germ of the episcopal office, one bishop and many presbyters, is here very conspicuous.
Were for are, A.V.; appoint for ordain, A.V.; gave thee charge for had appointed thee, A.V. Left I thee in Crete. We have no account of St. Paul's visit to Crete, nor do we know how the gospel was first brought to Crete. It may have been by some of those "Cretes" who were at Jerusalem on the Day of Pentecost, and heard the apostles speak in their tongue "the wonderful works of God" (Act_2:11), or by other Christian Jews visiting the Jewish community in Crete (note to Tit_1:1). If St. Paul was returning from Spain, and travelling by ship eastward, Crete would be on his way. The importance of the island, with which he made some acquaintance on his voyage from Caesarea to Rome (Act_27:7, Act_27:8), and the large Jewish colony there, may naturally have inclined him to visit it. How long he remained there we do not know, but he did not stay long enough to organize the Church there completely. There were still things "wanting" (τὰ λείποντα), as it follows. This mention of Crete is an important chronological mark. The order of St. Paul's progress, as gathered from the three pastoral Epistles, is very distinct—Crete, Miletus, Troas, Macedonia, Corinth, Nicopolis, Rome. He dropped Titus at Crete, and left Timothy behind at Ephesus. The Epistle to Titus, therefore, is the first of the three pastoral Epistles, and this is borne out by another circumstance. When he wrote to Titus he had not made up his mind whether he should send Artemas or Tychicus to take his place in Crete when he rejoined the apostle (Tit_3:12). But when he wrote 2 Timothy he had sent Tychicus to Ephesus to replace Timothy (2Ti_4:12), and Titus had already joined him, and been sent on by him to Dalmatia, presumably from Nicopolis. Set in order (ἐπιδιορθώσῃ); only here in the New Testament, and not found in the LXX. nor in classical Greek, except as a technical word in the art of rhetoric. But διορθόω is very common in classical Greek (see ἐπανόρθωσις, 2Ti_3:16). The force of ἐπί in the compound here is "further," or "in addition." St. Paul had set the Church in order up to a certain point. But there were still certain things wanting, τὰ λείποντα (see Tit_3:13; Luk_18:22); and these Titus was to supply and give the finishing touch to. Appoint (καταστήσῃς). This is a better rendering than the A.V. "ordain," because it is a general word for "to appoint, make." Probably the A.V. "ordain" was not intended to be taken in a strictly technical sense, but is used as in Heb_5:1; Heb_8:3. The technical word was usually "to order." "The Ordering of Deacons," or "of Priests," is the title of the service in the Book of Common Prayer. "Meet to be ordered," "shall surcease from ordering," occur repeatedly in the rubrics, Elders (πρεσβυτέρους); i.e. presbyters, or priests (comp. Act_14:23; and see Act_11:30, note). In every city (κατὰ πόλιν); city by city. The phrase has a peculiar significance in Crete, which used to be famous for its hundred cities. It shows, too, that Christianity was widely spread among the cities of the island. The germ of the episcopal office, one bishop and many presbyters, is here very conspicuous.
6If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
Jamieson-Fausset-Brown
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, 13).
having faithful children--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."
not accused--not merely not riotous, but "not (even) accused of riot" ("profligacy" [Alford]; "dissolute life" [Wahl]).
unruly--insubordinate; opposed to "in subjection" (1Ti 3:4).
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, 13).
having faithful children--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."
not accused--not merely not riotous, but "not (even) accused of riot" ("profligacy" [Alford]; "dissolute life" [Wahl]).
unruly--insubordinate; opposed to "in subjection" (1Ti 3:4).
The Pulpit Commentary
Any man is for any be, A.V.; children that believe for faithful children, A.V.; who are not for not, A.V. Blameless (ἀνέγκλητος); see 1Ti_3:10, note. The husband of one wife (see 1Ti_3:2, note£). Having children that believe (see 1Ti_3:4). Mark the importance given to the "elder's" family as well as to his personal character. Not accused (μὴ ἐν κατηγορίᾳ κ.τ.λ..); literally, not under an accusation (see 1Ti_5:19). Riot (ἀσωτίας); see Eph_5:18; 1Pe_4:4; Luk_15:13. Used in Plato and Aristotle for "debauchery" or "profligacy," with the kindred words ἄσωτος ἀσωτεύομαι, etc. Unruly (ἀνυπότακτα); Luk_15:10 and 1Ti_1:9, note.
Any man is for any be, A.V.; children that believe for faithful children, A.V.; who are not for not, A.V. Blameless (ἀνέγκλητος); see 1Ti_3:10, note. The husband of one wife (see 1Ti_3:2, note£). Having children that believe (see 1Ti_3:4). Mark the importance given to the "elder's" family as well as to his personal character. Not accused (μὴ ἐν κατηγορίᾳ κ.τ.λ..); literally, not under an accusation (see 1Ti_5:19). Riot (ἀσωτίας); see Eph_5:18; 1Pe_4:4; Luk_15:13. Used in Plato and Aristotle for "debauchery" or "profligacy," with the kindred words ἄσωτος ἀσωτεύομαι, etc. Unruly (ἀνυπότακτα); Luk_15:10 and 1Ti_1:9, note.
7For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
Jamieson-Fausset-Brown
7. For ... must--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.
steward of God--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 (He 3:2-6; 1Pe 4:10, 17). Note: ministers are not merely Church officers, but God's stewards; Church government is of divine appointment.
not self-willed--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.
not given to wine--(See on 1Ti 3:3; 1Ti 3:8).
not given to filthy lucre--not making the Gospel a means of gain (1Ti 3:3, 8). In opposition to those "teaching for filthy lucre's sake" (Tit 1:11; 1Ti 6:5; 1Pe 5:2).
7. For ... must--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.
steward of God--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 (He 3:2-6; 1Pe 4:10, 17). Note: ministers are not merely Church officers, but God's stewards; Church government is of divine appointment.
not self-willed--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.
not given to wine--(See on 1Ti 3:3; 1Ti 3:8).
not given to filthy lucre--not making the Gospel a means of gain (1Ti 3:3, 8). In opposition to those "teaching for filthy lucre's sake" (Tit 1:11; 1Ti 6:5; 1Pe 5:2).
The Pulpit Commentary
The for a, A.V.: God's steward for the steward of God, A.V.; no brawler for not given to wine, A.V.; greedy of for given to, A.V. Blameless (see Tit_1:6). God's steward (οἰκονόμον); comp. 1Co_4:1, 1Co_4:2; 1Pe_4:10. (For the office of the steward, see Luk_12:42, Luk_12:43.) Self-willed (αὐθάδη); elsewhere in the New Testament only in 2Pe_2:10; in the LXX. Gen_49:3, Gen_49:9 and Pro_21:24; and common in classical Greek. It is always used in a bad sense—stubborn, harsh, remorseless, and the like. Soon angry (ὀργίλον); only here in the New Testament, found occasionally in the LXX., and common in classical Greek—passionate, quick-tempered, irascible (comp. Eph_4:31; Col_3:8). Brawler (πάροινον); see 1Ti_3:3, note. Striker (1Ti_3:3, note). Greedy of filthy lucre (αἰσχροχερδῆ) 1Ti_3:3, 1Ti_3:8, note.
The for a, A.V.: God's steward for the steward of God, A.V.; no brawler for not given to wine, A.V.; greedy of for given to, A.V. Blameless (see Tit_1:6). God's steward (οἰκονόμον); comp. 1Co_4:1, 1Co_4:2; 1Pe_4:10. (For the office of the steward, see Luk_12:42, Luk_12:43.) Self-willed (αὐθάδη); elsewhere in the New Testament only in 2Pe_2:10; in the LXX. Gen_49:3, Gen_49:9 and Pro_21:24; and common in classical Greek. It is always used in a bad sense—stubborn, harsh, remorseless, and the like. Soon angry (ὀργίλον); only here in the New Testament, found occasionally in the LXX., and common in classical Greek—passionate, quick-tempered, irascible (comp. Eph_4:31; Col_3:8). Brawler (πάροινον); see 1Ti_3:3, note. Striker (1Ti_3:3, note). Greedy of filthy lucre (αἰσχροχερδῆ) 1Ti_3:3, 1Ti_3:8, note.
8But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
Jamieson-Fausset-Brown
8. lover of hospitality--needed especially in those days (Ro 12:13; 1Ti 3:2; He 13:2; 1Pe 4:9; 3Jo 5). Christians travelling from one place to another were received and forwarded on their journey by their brethren.
lover of good men--Greek, "a lover of (all that is) good," men or things (Php 4:8, 9).
sober--towards one's self; "discreet"; "self-restrained" [Alford], (see on 1Ti 2:9).
just--towards "men."
holy--towards God (see on 1Th 2:10).
temperate--"One having his passions, tongue, hand and eyes, at command" [Chrysostom]; "continent."
8. lover of hospitality--needed especially in those days (Ro 12:13; 1Ti 3:2; He 13:2; 1Pe 4:9; 3Jo 5). Christians travelling from one place to another were received and forwarded on their journey by their brethren.
lover of good men--Greek, "a lover of (all that is) good," men or things (Php 4:8, 9).
sober--towards one's self; "discreet"; "self-restrained" [Alford], (see on 1Ti 2:9).
just--towards "men."
holy--towards God (see on 1Th 2:10).
temperate--"One having his passions, tongue, hand and eyes, at command" [Chrysostom]; "continent."
The Pulpit Commentary
Given to for a lover of, A.V.; good for good men, A.V.; sober-minded for sober, A.V. Given to hospitality (φιλόξενον); 1Ti_3:2, note. A lover of good (φιλάγαθον) see 2Ti_3:3, note on ἀφιλάγαθον. Only here in the New Testament, and only once in the LXX., Wis. 7:22, where it seems to mean "a lover of that which is good," and where the long string of adjectives is very similar to that here; found occasionally in classical Greek. Sober-minded (σώφρονα); see Tit_2:2, Tit_2:5, and 1Ti_3:2, note. The rendering "discreet" in Tit_2:5 (A.V.) expresses the meaning very well. Just, holy. Δίκαιος is usually considered as describing that side of a good man's character which is in relation to his fellow-men, and ὅσιος that side which has respect to God. Joseph was δίκαιος (Mat_1:19) in his conduct towards Mary; the Lord Jesus was God's Holy One (τὸν ὅσιόν σου). In classical Greek the words are more commonly applied to things. Ὅσια καὶ δίκαια are things sanctioned by Divine and human laws respectively. Temperate (ἐγκρατῆ); only here in the New Testament, and never in this sense in the LXX.; but it has exactly the same meaning in Aristotle, viz. "master of one's self," having the appetites under control.
Given to for a lover of, A.V.; good for good men, A.V.; sober-minded for sober, A.V. Given to hospitality (φιλόξενον); 1Ti_3:2, note. A lover of good (φιλάγαθον) see 2Ti_3:3, note on ἀφιλάγαθον. Only here in the New Testament, and only once in the LXX., Wis. 7:22, where it seems to mean "a lover of that which is good," and where the long string of adjectives is very similar to that here; found occasionally in classical Greek. Sober-minded (σώφρονα); see Tit_2:2, Tit_2:5, and 1Ti_3:2, note. The rendering "discreet" in Tit_2:5 (A.V.) expresses the meaning very well. Just, holy. Δίκαιος is usually considered as describing that side of a good man's character which is in relation to his fellow-men, and ὅσιος that side which has respect to God. Joseph was δίκαιος (Mat_1:19) in his conduct towards Mary; the Lord Jesus was God's Holy One (τὸν ὅσιόν σου). In classical Greek the words are more commonly applied to things. Ὅσια καὶ δίκαια are things sanctioned by Divine and human laws respectively. Temperate (ἐγκρατῆ); only here in the New Testament, and never in this sense in the LXX.; but it has exactly the same meaning in Aristotle, viz. "master of one's self," having the appetites under control.
9Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
Jamieson-Fausset-Brown
9. Holding fast--Holding firmly to (compare Mt 6:24; Lu 16:13).
the faithful--true and trustworthy (1Ti 1:15).
word as he has been taught--literally, "the word (which is) according to the teaching" which he has received (compare 1Ti 4:6, end; 2Ti 3:14).
by--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; 6:3.
convince--rather, "reprove" [Alford], (Tit 1:13).
9. Holding fast--Holding firmly to (compare Mt 6:24; Lu 16:13).
the faithful--true and trustworthy (1Ti 1:15).
word as he has been taught--literally, "the word (which is) according to the teaching" which he has received (compare 1Ti 4:6, end; 2Ti 3:14).
by--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; 6:3.
convince--rather, "reprove" [Alford], (Tit 1:13).
The Pulpit Commentary
Holding to for holding fast, A.V.; which is according to the teaching for as he hath been taught, A.V.; both to exhort in the sound doctrine for by sound doctrine, both to exhort, A.V.; convict for convince, A.V. Holding to (ἀντεχόμενος). Holding fast is a better and more forcible rendering than holding to. It answers to the Latin adherere, to cling to. The faithful word which is according to the teaching is awkwardly expressed. Ἠ διδασή is "the Christian truth" as taught by the apostles, and "the faithful" or "sure word" to which Titusus is to cleave is described as being" according to that truth" (comp. Tit_1:1, ἀληθείας τῆς κατ εὐσέβειαν). The A.V. gives substantially the apostle's meaning. The result of this adhesion to the faithful word is that he will be able to comfort and encourage believers by (ἐν) his wholesome teaching, and also to convict the opposers of the truth. The gainsayers; or, contradictors (τοὺς ἀντιλέγοντας); such as those Jews described in Act_13:45 and Act_28:19 as "contradicting and blaspheming."
Holding to for holding fast, A.V.; which is according to the teaching for as he hath been taught, A.V.; both to exhort in the sound doctrine for by sound doctrine, both to exhort, A.V.; convict for convince, A.V. Holding to (ἀντεχόμενος). Holding fast is a better and more forcible rendering than holding to. It answers to the Latin adherere, to cling to. The faithful word which is according to the teaching is awkwardly expressed. Ἠ διδασή is "the Christian truth" as taught by the apostles, and "the faithful" or "sure word" to which Titusus is to cleave is described as being" according to that truth" (comp. Tit_1:1, ἀληθείας τῆς κατ εὐσέβειαν). The A.V. gives substantially the apostle's meaning. The result of this adhesion to the faithful word is that he will be able to comfort and encourage believers by (ἐν) his wholesome teaching, and also to convict the opposers of the truth. The gainsayers; or, contradictors (τοὺς ἀντιλέγοντας); such as those Jews described in Act_13:45 and Act_28:19 as "contradicting and blaspheming."
Rebuking False Teachers
10For there are many unruly and vain talkers and deceivers, specially they of the circumcision:
Jamieson-Fausset-Brown
10. unruly--"insubordinate."
and--omitted in the oldest manuscripts. "There are many unruly persons, vain talkers, and deceivers"; "unruly" being predicated of both vain talkers and deceivers.
vain talkers--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.
deceivers--literally, "deceivers of the minds of others" (Greek, Ga 6:3).
10. unruly--"insubordinate."
and--omitted in the oldest manuscripts. "There are many unruly persons, vain talkers, and deceivers"; "unruly" being predicated of both vain talkers and deceivers.
vain talkers--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.
deceivers--literally, "deceivers of the minds of others" (Greek, Ga 6:3).
The Pulpit Commentary
Unruly men for unruly and, A.V. and T.R. Unruly (ἀνυπότακτοι); see Tit_1:6. Vain talkers (ματαιολόγοι); only here in the New Testament, not found in the LXX., and rare in classical Greek (see ματαιολογία, 1Ti_1:6). Κενολόγος and κενολογία are used in the same sense of "vain, empty, talking." Deceivers—(φρεναπάται); here only in the New Testament, not found in the LXX. or in classical Greek—literally, soul-deceivers, or, as some take St, self-deceivers. Here the word means "deceivers," whoso character is described in 2Pe_2:14 as "beguiling unstable souls." They of the circumcision; Judaizing Christians, the most obstinate and difficult adversaries with whom St. Paul had to cope (see Galatians passim; Php_3:2, Php_3:3, etc.).
Unruly men for unruly and, A.V. and T.R. Unruly (ἀνυπότακτοι); see Tit_1:6. Vain talkers (ματαιολόγοι); only here in the New Testament, not found in the LXX., and rare in classical Greek (see ματαιολογία, 1Ti_1:6). Κενολόγος and κενολογία are used in the same sense of "vain, empty, talking." Deceivers—(φρεναπάται); here only in the New Testament, not found in the LXX. or in classical Greek—literally, soul-deceivers, or, as some take St, self-deceivers. Here the word means "deceivers," whoso character is described in 2Pe_2:14 as "beguiling unstable souls." They of the circumcision; Judaizing Christians, the most obstinate and difficult adversaries with whom St. Paul had to cope (see Galatians passim; Php_3:2, Php_3:3, etc.).
11Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.
Jamieson-Fausset-Brown
11. mouths ... stopped--literally, "muzzled," "bridled" as an unruly beast (compare Psa 32:9).
who--Greek, "(seeing that they are) such men as"; or "inasmuch as they" [Ellicott].
subvert ... houses--"overthrowing" their "faith" (2Ti 2:18). "They are the devil's levers by which he subverts the houses of God" [Theophylact].
for filthy lucre--(1Ti 3:3, 8; 6:5).
11. mouths ... stopped--literally, "muzzled," "bridled" as an unruly beast (compare Psa 32:9).
who--Greek, "(seeing that they are) such men as"; or "inasmuch as they" [Ellicott].
subvert ... houses--"overthrowing" their "faith" (2Ti 2:18). "They are the devil's levers by which he subverts the houses of God" [Theophylact].
for filthy lucre--(1Ti 3:3, 8; 6:5).
The Pulpit Commentary
Men who overthrow for who subvert, A.V. Whose mouths must be stopped (οὒς δεῖ ἐπιστομίζειν); here only in the New Testament, not found in the LXX., but common in classical Greek. "To curb" (comp. Psa_32:9; Jas_3:2, Jas_3:3). The meaning is nearly the same as that of χαλιναγωγέω in Jas_1:26; some, however, assign to it the sense of "to muzzle" (Olshausen, etc.) or "stop the mouth," which Bishop Ellicott thinks is "perhaps the most common" and "the most suitable."£ So also Huther. It often means simply "to silence" (see Stephan, 'Thesaur.'), and is applied to wind instruments. Overthrow (ἀνατρέπουσι); as 2Ti_2:18, which shows the kind of overthrow here meant, that viz. of the faith of whole families, well expressed in the A.V. by "subvert." The phrase, οἰκίας ἀνατρέπειν, of the literal overthrow of houses, occurs in Plato (Alford). For filthy lucre's sake; contrary to the apostolic precept to bishops and deacons (1Ti_3:3, 1Ti_3:8, and above, 1Ti_3:7). Polybius has a striking passage on the αἰσχροκερδεία of the Cretans, quoted by Bishop Ellicott ('Hist.,' 6:146.3).
Men who overthrow for who subvert, A.V. Whose mouths must be stopped (οὒς δεῖ ἐπιστομίζειν); here only in the New Testament, not found in the LXX., but common in classical Greek. "To curb" (comp. Psa_32:9; Jas_3:2, Jas_3:3). The meaning is nearly the same as that of χαλιναγωγέω in Jas_1:26; some, however, assign to it the sense of "to muzzle" (Olshausen, etc.) or "stop the mouth," which Bishop Ellicott thinks is "perhaps the most common" and "the most suitable."£ So also Huther. It often means simply "to silence" (see Stephan, 'Thesaur.'), and is applied to wind instruments. Overthrow (ἀνατρέπουσι); as 2Ti_2:18, which shows the kind of overthrow here meant, that viz. of the faith of whole families, well expressed in the A.V. by "subvert." The phrase, οἰκίας ἀνατρέπειν, of the literal overthrow of houses, occurs in Plato (Alford). For filthy lucre's sake; contrary to the apostolic precept to bishops and deacons (1Ti_3:3, 1Ti_3:8, and above, 1Ti_3:7). Polybius has a striking passage on the αἰσχροκερδεία of the Cretans, quoted by Bishop Ellicott ('Hist.,' 6:146.3).
12One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.
Jamieson-Fausset-Brown
12. One--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 (Ac 17:28) and Menander (1Co 15:33), but he does not honor them so far as even to mention their names.
of themselves ... their own--which enhances his authority as a witness. "To Cretanize" was proverbial for to lie: as "to Corinthianize" was for to be dissolute.
alway liars--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.
evil beasts--rude, savage, cunning, greedy. Crete was a country without wild beasts. Epimenides' sarcasm was that its human inhabitants supplied the place of wild beasts.
slow bellies--indolent through pampering their bellies. They themselves are called "bellies," for that is the member for which they live (Ro 16:18; Php 3:19).
12. One--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 (Ac 17:28) and Menander (1Co 15:33), but he does not honor them so far as even to mention their names.
of themselves ... their own--which enhances his authority as a witness. "To Cretanize" was proverbial for to lie: as "to Corinthianize" was for to be dissolute.
alway liars--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.
evil beasts--rude, savage, cunning, greedy. Crete was a country without wild beasts. Epimenides' sarcasm was that its human inhabitants supplied the place of wild beasts.
slow bellies--indolent through pampering their bellies. They themselves are called "bellies," for that is the member for which they live (Ro 16:18; Php 3:19).
The Pulpit Commentary
A prophet for even a prophet, A.V.; Cretan, s for the Cretinous, A.V.; idle gluttons for slow bellies, A.V. A prophet of their own; viz. Epimenides, a native either of Phaestus or of Cnossus in Crete, the original author of this line, which is also quoted by Callimachus. Epimenides is here called a prophet, not simply as a poet, but from his peculiar character as priest, bard, and seer; called by Plato θεῖος ἀνήρ, and coupled by Cicero with Bacis the Bceotian prophet, and the sibyl (Bishop Ellicott); described by other ancient writers as a prophet (Alford); "everything we hear of him is of a priestly or religious nature" ('Dict. of Gr. and Romans Biogr. and Mythol.'). Cretans are always liars, etc. So truly was this their characteristic, that κρητίζειν was used to denote" telling lies"—"to lie like a Cretan" (Plutarch, etc.). From their general bad character arose the line, Κρῆτες Καππάδοκοι, Κίλικες τρία κάππα κάκιστα; and Livy, Polybius, and Plutarch alike hear witness to their covetousness and dishonesty: Τις Κρητῶν οἴδε δικαιοσύνην; "When was there ever an upright Cretan?" asks Leonides in an ' Epigram'. Evil beasts. Θήριον is "a wild beast;" applied to men as a term of reproach (1Co_15:32), it implies brutality, stupidity, unreasonableness, and, with the epithet κακά, mischief, like the French mechante bete. The 'Epigram' above quoted calls them ληισταὶ καὶ ἁλιφθόροι, "pirates and wreckers." Idle gluttons; literally, idle bellies. The substantive denotes their gluttony and sensuality (comp. Rom_16:18; Php_3:19, where κοιλία is equivalent to γαστήρ£), and the adjective their sloth (ἀργαί, i.e. ἀεργαί); in old Greek it is usually of the common gender.
A prophet for even a prophet, A.V.; Cretan, s for the Cretinous, A.V.; idle gluttons for slow bellies, A.V. A prophet of their own; viz. Epimenides, a native either of Phaestus or of Cnossus in Crete, the original author of this line, which is also quoted by Callimachus. Epimenides is here called a prophet, not simply as a poet, but from his peculiar character as priest, bard, and seer; called by Plato θεῖος ἀνήρ, and coupled by Cicero with Bacis the Bceotian prophet, and the sibyl (Bishop Ellicott); described by other ancient writers as a prophet (Alford); "everything we hear of him is of a priestly or religious nature" ('Dict. of Gr. and Romans Biogr. and Mythol.'). Cretans are always liars, etc. So truly was this their characteristic, that κρητίζειν was used to denote" telling lies"—"to lie like a Cretan" (Plutarch, etc.). From their general bad character arose the line, Κρῆτες Καππάδοκοι, Κίλικες τρία κάππα κάκιστα; and Livy, Polybius, and Plutarch alike hear witness to their covetousness and dishonesty: Τις Κρητῶν οἴδε δικαιοσύνην; "When was there ever an upright Cretan?" asks Leonides in an ' Epigram'. Evil beasts. Θήριον is "a wild beast;" applied to men as a term of reproach (1Co_15:32), it implies brutality, stupidity, unreasonableness, and, with the epithet κακά, mischief, like the French mechante bete. The 'Epigram' above quoted calls them ληισταὶ καὶ ἁλιφθόροι, "pirates and wreckers." Idle gluttons; literally, idle bellies. The substantive denotes their gluttony and sensuality (comp. Rom_16:18; Php_3:19, where κοιλία is equivalent to γαστήρ£), and the adjective their sloth (ἀργαί, i.e. ἀεργαί); in old Greek it is usually of the common gender.
13This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;
Jamieson-Fausset-Brown
13. This witness--"This testimony (though coming from a Cretan) is true."
sharply--Gentleness would not reclaim so perverse offenders.
that they--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).
13. This witness--"This testimony (though coming from a Cretan) is true."
sharply--Gentleness would not reclaim so perverse offenders.
that they--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).
The Pulpit Commentary
Testimony for witness, A.V.; for which cause for wherefore, A.V.; reprove for rebuke, A.V. Sharply (ἀποτομῶς); elsewhere only in 2Co_13:10 (see also Rom_11:22). That they may be sound (see Tit_2:2). The faithful pastor must use severity when it is necessary to the spiritual health of the flock, just as the skilful surgeon uses the knife to save the patient's life.
Testimony for witness, A.V.; for which cause for wherefore, A.V.; reprove for rebuke, A.V. Sharply (ἀποτομῶς); elsewhere only in 2Co_13:10 (see also Rom_11:22). That they may be sound (see Tit_2:2). The faithful pastor must use severity when it is necessary to the spiritual health of the flock, just as the skilful surgeon uses the knife to save the patient's life.
14Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
Jamieson-Fausset-Brown
14. Jewish fables--(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.
commandments of men--as to ascetic abstinence (Tit 1:15; Mr 7:7-9; Col 2:16, 20-23; 1Ti 4:3).
that turn from the truth--whose characteristic is that they turn away from the truth (2Ti 4:4).
14. Jewish fables--(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.
commandments of men--as to ascetic abstinence (Tit 1:15; Mr 7:7-9; Col 2:16, 20-23; 1Ti 4:3).
that turn from the truth--whose characteristic is that they turn away from the truth (2Ti 4:4).
The Pulpit Commentary
Who for that, A.V.; turn away for turn, A.V. Jewish fables (see 1Ti_1:4; 1Ti_4:7; 2Ti_4:4, where the Jewish origin of the fables is implied, though not so distinctly stated as here). Commandments of men (ἐντολαῖς ἀνθρώπων); so in Col_2:22 the apostle speaks of the precepts "touch not," "taste not" (originating with the Judaizing teachers), as τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων (see following note). Turning away from (ἀποστρεφομένεν); see 2Ti_1:15, note.
Who for that, A.V.; turn away for turn, A.V. Jewish fables (see 1Ti_1:4; 1Ti_4:7; 2Ti_4:4, where the Jewish origin of the fables is implied, though not so distinctly stated as here). Commandments of men (ἐντολαῖς ἀνθρώπων); so in Col_2:22 the apostle speaks of the precepts "touch not," "taste not" (originating with the Judaizing teachers), as τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων (see following note). Turning away from (ἀποστρεφομένεν); see 2Ti_1:15, note.
15Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.
Jamieson-Fausset-Brown
15. all things--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 (Ac 15:9; Ro 14:20; 1Ti 4:3), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (Mt 23:26; Lu 11:41).
nothing pure--either within or without (Ro 14:23).
mind--their mental sense and intelligence.
conscience--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; 3:9; 6:5).
15. all things--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 (Ac 15:9; Ro 14:20; 1Ti 4:3), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (Mt 23:26; Lu 11:41).
nothing pure--either within or without (Ro 14:23).
mind--their mental sense and intelligence.
conscience--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; 3:9; 6:5).
The Pulpit Commentary
To for unto, A.V. (twice); nothing is for is nothing, A.V.; both for even, A.V.; their conscience for conscience, A.V.; are for is, A.V. To the pure, etc. This allusion shows dearly that the "commandments of men," here condemned, are of the same kind as those referred to in the above-quoted passage in the Colossians. We learn also from Rom_14:1-23.; 1Co_8:1-13.; and elsewhere, what were the kind of questions which agitated the Judaizing Christians. But St. Paul in a few wise words shows the utter worthlessness of such controversies. "To the pure all things are pure." "There is nothing from without a man," said our Lord, "that entering into him can defile him" (Mar_7:15); "Neither if we cat are we the better, neither if we eat not are we the worse" (1Co_8:8); "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost" (Rom_14:17). But unto those that are defiled by what comes from within them, and have no faith (Rom_14:23), nothing is pure. Their mind and conscience, being defiled, defile everything they do. The words καθαρόν and μιαίνω are the proper words for ceremonial "cleanness" and "defilement" respectively.
To for unto, A.V. (twice); nothing is for is nothing, A.V.; both for even, A.V.; their conscience for conscience, A.V.; are for is, A.V. To the pure, etc. This allusion shows dearly that the "commandments of men," here condemned, are of the same kind as those referred to in the above-quoted passage in the Colossians. We learn also from Rom_14:1-23.; 1Co_8:1-13.; and elsewhere, what were the kind of questions which agitated the Judaizing Christians. But St. Paul in a few wise words shows the utter worthlessness of such controversies. "To the pure all things are pure." "There is nothing from without a man," said our Lord, "that entering into him can defile him" (Mar_7:15); "Neither if we cat are we the better, neither if we eat not are we the worse" (1Co_8:8); "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost" (Rom_14:17). But unto those that are defiled by what comes from within them, and have no faith (Rom_14:23), nothing is pure. Their mind and conscience, being defiled, defile everything they do. The words καθαρόν and μιαίνω are the proper words for ceremonial "cleanness" and "defilement" respectively.
16They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.
Jamieson-Fausset-Brown
16. They profess--that is, make a profession acknowledging God. He does not deny their theoretical knowledge of God, but that they practically know Him.
deny him--the opposite of the previous "profess" or "confess" Him (1Ti 5:8; 2Ti 2:12; 3:5).
abominable--themselves, though laying so much stress on the contracting of abomination from outward things (compare Le 11:10-13; Ro 2:22).
disobedient--to God (Tit 3:3; Ep 2:2; 5:6).
reprobate--rejected as worthless when tested (see on Ro 1:28; 1Co 9:27; 2Ti 3:8).
16. They profess--that is, make a profession acknowledging God. He does not deny their theoretical knowledge of God, but that they practically know Him.
deny him--the opposite of the previous "profess" or "confess" Him (1Ti 5:8; 2Ti 2:12; 3:5).
abominable--themselves, though laying so much stress on the contracting of abomination from outward things (compare Le 11:10-13; Ro 2:22).
disobedient--to God (Tit 3:3; Ep 2:2; 5:6).
reprobate--rejected as worthless when tested (see on Ro 1:28; 1Co 9:27; 2Ti 3:8).
The Pulpit Commentary
By their for in, A.V. They profess that they know God (comp. Rom_2:17-20). The arrogant claim to be God's people and to superior holiness, while all the while they were denying God by their evil deeds, and bringing dishonor upon his Name among the Gentiles, was a marked feature of the Jews in St. Paul's time. Abominable (βδελυκτοὶ); objects or causes of disgust; only here in the New Testament, but found in the LXX. But βδέλυγμα and βδελύσσομαι are not uncommon. Reprobate (ἀδόκιμοι); as 2Ti_3:8 (where see note). This picture of the circumcision is indeed sad.
By their for in, A.V. They profess that they know God (comp. Rom_2:17-20). The arrogant claim to be God's people and to superior holiness, while all the while they were denying God by their evil deeds, and bringing dishonor upon his Name among the Gentiles, was a marked feature of the Jews in St. Paul's time. Abominable (βδελυκτοὶ); objects or causes of disgust; only here in the New Testament, but found in the LXX. But βδέλυγμα and βδελύσσομαι are not uncommon. Reprobate (ἀδόκιμοι); as 2Ti_3:8 (where see note). This picture of the circumcision is indeed sad.
THE HOLY BIBLE
Titus
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
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BIBLE
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105