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.
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 G
OD," 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; Eph 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 (
Eph 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).
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; Heb 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."
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
Ps 24:5; Isa 12:2; 45:15, 21, Septuagint.
Applied to Jesus,
Tit 1:4; Tit 2:13; 3:6; 2Ti 1:10.
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.
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."
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).
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 (
Heb 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).
8. lover of hospitality--needed especially in those days
(
Ro 12:13; 1Ti 3:2; Heb 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."
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).
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).
11. mouths . . . stopped--literally,
"muzzled," "bridled" as an unruly beast
(compare
Ps 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).
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, A RATUS (
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).
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).
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).
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).
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; Eph 2:2; 5:6).
reprobate--rejected as worthless
when tested (see on Ro
1:28; 1Co 9:27; 2Ti 3:8).
Tit 2:1-15. DIRECTIONS TO TITUS: HOW TO EXHORT VARIOUS CLASSES OF BELIEVERS: THE GRACE OF GOD IN CHRIST OUR GRAND INCENTIVE TO LIVE GODLY.
1. But . . . thou--in contrast to the reprobate
seducers stigmatized in
Tit 1:11, 15, 16. "He deals more in exhortations,
because those intent on useless questions needed chiefly to
be recalled to the study of a holy, moral life; for nothing
so effectually allays men's wandering curiosity, as the
being brought to recognize those duties in which they ought
to exercise themselves" [CALVIN].
speak--without restraint: contrast
Tit 1:11, "mouths . . .
stopped."
doctrine--"instruction" or
"teaching."
2. sober--Translated "vigilant," as sober
men alone can be (
1Ti 3:2). But "sober" here answers to
"not given to wine,"
Tit 2:3; Tit 1:7.
grave--"dignified"; behaving
with reverent propriety.
temperate--"self-restrained";
"discreet" [ALFORD], (
Tit 1:8; 1Ti 2:9).
faith . . . charity [love]
. . . patience--combined in
1Ti 6:11. "Faith, hope, charity" (
1Co 13:13). "Patience," Greek,
"enduring perseverance," is the attendant on, and
is supported by, "hope" (
1Co 13:7; 1Th 1:3). It is the grace which especially
becomes old men, being the fruit of ripened
experience derived from trials overcome (
Ro 5:3).
3. behaviour--"deportment."
as becometh holiness--"as
becometh women consecrated to God" [WAHL]: being by
our Christian calling priestesses unto God (
Eph 5:3; 1Ti 2:10). "Observant of sacred
decorum" [BENGEL].
not false accusers--not slanderers: a
besetting sin of some elderly women.
given to much wine--the besetting sin
of the Cretans (
Tit 1:12). Literally, "enslaved to much
wine." Addiction to wine is slavery (
Ro 6:16; 2Pe 2:19).
teachers--in private: not in public
(
1Co 14:34; 1Ti 2:11, 12); influencing for good the
younger women by precept and example.
4. to be sober--Greek, "self-restrained," "discreet"; the same Greek as in Tit 2:2, "temperate." (But see on Tit 2:2; compare Note, 2Ti 1:7). ALFORD therefore translates, "That they school (admonish in their duty) the young women to be lovers of their husbands," &c. (the foundation of all domestic happiness). It was judicious that Titus, a young man, should admonish the young women, not directly, but through the older women.
5. keepers at home--as "guardians of the house,"
as the Greek expresses. The oldest manuscripts read,
"Workers at home": active in household
duties (
Pr 7:11; 1Ti 5:13).
good--kind, beneficent (
Mt 20:15; Ro 5:7; 1Pe 2:18). Not churlish and
niggardly, but thrifty as housewives.
obedient--rather
"submissive," as the Greek is translated;
(see on Eph 5:21, 22; Eph 5:24).
their own--marking the duty of
subjection which they owe them, as being their own
husbands (
Eph 5:22; Col 3:18).
blasphemed--"evil spoken
of." That no reproach may be cast on the Gospel,
through the inconsistencies of its professors (
Tit 2:8, 10; Ro 2:24; 1Ti 5:14; 6:1). "Unless we
are virtuous, blasphemy will come through us to the
faith" [THEOPHYLACT].
6. Young--Greek, "The younger men."
sober-minded--self-restrained
[ALFORD]. "Nothing is so hard at this age as to
overcome pleasures and follies" [CHRYSOSTOM].
7. In--with respect to all things.
thyself a pattern--though but a young
man thyself. All teaching is useless unless the
teacher's example confirm his word.
in doctrine--in thy ministerial
teaching (showing) uncorruptness, that is,
untainted purity of motive on thy part (compare
2Co 11:3), so as to be "a pattern" to all. As
"gravity," &c., refers to Titus himself, so
"uncorruptness"; though, doubtless, uncorruptness
of the doctrine will be sure to follow as a
consequence of the Christian minister being of simple,
uncorrupt integrity himself.
gravity--dignified seriousness in
setting forth the truth.
sincerity--omitted in the oldest
manuscripts.
8. speech--discourse in public and private
ministrations.
he that is of the contrary part--the
adversary (
Tit 1:9; 2Ti 2:25), whether he be heathen or Jew.
may be ashamed--put to confusion by
the power of truth and innocence (compare
Tit 2:5, 10; 1Ti 5:14; 6:1).
no evil thing--in our acts, or
demeanor.
of you--So one of the oldest
manuscripts. Other very old manuscripts read, "of
US," Christians.
9. servants--"slaves."
to please them well--"to give
satisfaction" [ALFORD]. To be complaisant in
everything; to have that zealous desire to gain the
master's goodwill which will anticipate the
master's wish and do even more than is required. The
reason for the frequent recurrence of injunctions to slaves
to subjection (
Eph 6:5, &c.; Col 3:22; 1Ti 6:1, &c.; 1Pe 2:18)
was, that in no rank was there more danger of the doctrine
of the spiritual equality and freedom of Christians
being misunderstood than in that of slaves. It was natural
for the slave who had become a Christian, to forget his
place and put himself on a social level with his
master. Hence the charge for each to abide in the sphere in
which he was when converted (
1Co 7:20-24).
not answering again--in
contradiction to the master: so the Greek,
"not contradicting" [WAHL].
10. Not purloining--Greek, "Not
appropriating" what does not belong to one. It
means "keeping back" dishonestly or deceitfully
(
Ac 5:2, 3).
showing--manifesting in acts.
all--all possible.
good--really good; not so in mere
appearance (
Eph 6:5, 6; Col 3:22-24). "The heathen do not
judge of the Christian's doctrines from the doctrine,
but from his actions and life" [CHRYSOSTOM]. Men will
write, fight, and even die for their religion; but how few
live for it! Translate, "That they may adorn
the doctrine of our Saviour God," that is, God the
Father, the originating author of salvation (compare
Note, see on 1Ti 1:1).
God deigns to have His Gospel-doctrine adorned even by
slaves, who are regarded by the world as no better than
beasts of burden. "Though the service be rendered to
an earthly master, the honor redounds to God, as the
servant's goodwill flows from the fear of God"
[THEOPHYLACT]. Even slaves, low as is their status, should
not think the influence of their example a matter of no
consequence to religion: how much more those in a high
position. His love in being "our Saviour" is the
strongest ground for our adorning His doctrine by our
lives. This is the force of "For" in
Tit 2:11.
11. the grace of God--God's gratuitous favor in
the scheme of redemption.
hath appeared--Greek,
"hath been made to appear," or
"shine forth" (
Isa 9:2; Lu 1:79). "hath been
manifested" (
Tit 3:4), after having been long hidden in the loving
counsels of God (
Col 1:26; 2Ti 1:9, 10). The image is illustrated in
Ac 27:20. The grace of God hath now been embodied in
Jesus, the brightness of the Father's
glory," manifested as the "Sun of
righteousness," "the Word made flesh." The
Gospel dispensation is hence termed "the day" (
1Th 5:5, 8; there is a double "appearing,"
that of "grace" here, that of "glory,"
Tit 2:13; compare
Ro 13:12). Connect it not as English Version,
but, "The grace . . . that bringeth
salvation to all men hath appeared," or "been
manifested" (
1Ti 2:4; 4:10). Hence God is called "our
Saviour" (
Tit 2:10). The very name Jesus means the
same.
to all--of whom he enumerated the
different classes (
Tit 2:2-9): even to servants; to us Gentiles, once
aliens from God. Hence arises our obligation to all men (
Tit 3:2).
12. Teaching--Greek, "disciplining us."
Grace exercises discipline, and is imparted in
connection with disciplining chastisements (
1Co 11:32; Heb 12:6, 7). The education which the
Christian receives from "the grace" of God is a
discipline often trying to flesh and blood: just as
children need disciplining. The discipline which it
exercises teaches us to deny ungodliness and
worldly lusts, and to live soberly, righteously, and godly,
in this present world (Greek, "age,"
or course of things) where such self-discipline is needed,
seeing that its spirit is opposed to God (
Tit 1:12, 16; 1Co 1:20; 3:18, 19): in the coming world
we may gratify every desire without need of
self-discipline, because all desires there will be
conformable to the will of God.
that--Greek, "in order
that"; the end of the "disciplining" is
"in order that . . . we may live
soberly," &c. This point is lost by the
translation, "teaching us."
denying . . . lusts-- (
Lu 9:23). The Greek aorist expresses
"denying once for all." We deny
"worldly lusts" when we withhold our consent from
them, when we refuse the delight which they suggest, and
the act to which they solicit us, nay, tear them up by the
roots out of our soul and mind [ST. BERNARD, Sermon
11].
worldly lusts--The Greek
article expresses, "the lusts of the
world," "all worldly lusts" [ALFORD],
(
Ga 5:16; Eph 2:3; 1Jo 2:15-17; 5:19). The world
(cosmos) will not come to an end when this present
age (aeon) or course of things shall
end.
live soberly, righteously, and
godly--the positive side of the Christian character;
as "denying . . . lusts" was the
negative. "Soberly," that is, with
self-restraint, in relation to one's self:
"righteously" or justly, in relation to
our neighbor; "godly" or piously,
in relation to God (not merely amiably and
justly, but something higher, godly, with
love and reverence toward God). These three comprise our
"disciplining" in faith and love,
from which he passes to hope (
Tit 2:13).
13. (
Php 3:20, 21).
Looking for--with constant
expectation (so the Greek) and with joy (
Ro 8:19). This will prove the antidote to worldly
lusts, and the stimulus to "live in this present
world" conformably to this expectation. The
Greek is translated, "waiting for," in
Lu 2:25.
that--Greek,
"the."
blessed--bringing blessedness (
Ro 4:7, 8).
hope--that is, object of hope (
Ro 8:24; Ga 5:5; Col 1:5).
the glorious appearing--There is but
one Greek article to both "hope" and
"appearing," which marks their close connection
(the hope being about to be realized only at the
appearing of Christ). Translate, "The
blessed hope and manifestation (compare Note,
see on Tit 2:11) of the
glory." The Greek for
"manifestation" is translated
"brightness" in
2Th 2:8. As His "coming" (Greek,
"parousia") expresses the fact; so
"brightness, appearing," or
"manifestation" (epiphaneia) expresses His
personal visibility when He shall come.
the great God and our Saviour
Jesus--There is but one Greek article to
"God" and "Saviour," which shows that
both are predicated of one and the same Being. "Of Him
who is at once the great God and our Saviour." Also
(2) "appearing" (epiphaneia) is never by
Paul predicated of God the Father (
Joh 1:18; 1Ti 6:16), or even of "His glory"
(as ALFORD explains it): it is invariably applied to
CHRIST'S coming, to which (at His first advent, compare
2Ti 1:10) the kindred verb "appeared"
(epephanee),
Tit 2:11, refers (
1Ti 6:14; 2Ti 4:1, 8). Also (3) in the context (
Tit 2:14) there is no reference to the Father, but to
Christ alone; and here there is no occasion for reference
to the Father in the exigencies of the context. Also
(4) the expression "great God," as applied to
Christ, is in accordance with the context, which refers to
the glory of His appearing; just as "the true
God" is predicated of Christ,
1Jo 5:20. The phrase occurs nowhere else in the New
Testament, but often in the Old Testament.
De 7:21; 10:17, predicated of Jehovah, who, as their
manifested Lord, led the Israelites through the wilderness,
doubtless the Second Person in the Trinity. Believers now
look for the manifestation of His glory, inasmuch as they
shall share in it. Even the Socinian explanation, making
"the great God" to be the Father,
"our Saviour," the Son, places God and
Christ on an equal relation to "the glory"
of the future appearing: a fact incompatible with the
notion that Christ is not divine; indeed it would be
blasphemy so to couple any mere created being with God.
14. gave himself--"The forcible 'Himself, His
whole self, the greatest gift ever given,' must not be
overlooked."
for us--Greek, "in our
behalf."
redeem us--deliver us from
bondage by paying the price of His precious
blood. An appropriate image in addressing bond-servants
(
Tit 2:9, 10):
from all iniquity--the essence of sin,
namely, "transgression of the law": in bondage to
which we were till then. The aim of His redemption was to
redeem us, not merely from the penalty, but from the being
of all iniquity. Thus he reverts to the
"teaching" in righteousness, or
disciplining effect of the grace of God that bringeth
salvation (
Tit 2:11, 12).
peculiar--peculiarly His own,
as Israel was of old.
zealous--in doing and promoting
"good works."
15. with all authority--Translate,
"authoritativeness" (compare "sharply,"
Tit 1:13).
Let no man despise thee--Speak with
such vigor as to command respect (
1Ti 4:12). Warn them with such authority that no one
may think himself above (so the Greek
literally) the need of admonition [TITTMANN, Greek
Synonyms of the New Testament].
Tit 3:1-15. 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.
1. Put them in mind--as they are in danger of forgetting
their duty, though knowing it. The opposition of
Christianity to heathenism, and the natural disposition to
rebellion of the Jews under the Roman empire (of whom many
lived in Crete), might lead many to forget practically what
was a recognized Christian principle in theory, submission
to the powers that be. DIODORUS SICULUS mentions the
tendency of the Cretans to riotous insubordination.
to be subject--"willingly"
(so the Greek).
principalities . . .
powers--Greek, "magistracies . . .
authorities."
to obey--the commands of
"magistrates"; not necessarily implying
spontaneous obedience. Willing obedience is
implied in "ready to every good work." Compare
Ro 13:3, as showing that obedience to the magistracy
would tend to good works, since the magistrate's aim
generally is to favor the good and punish the bad.
Contrast "disobedient" (
Tit 3:3).
2. To speak evil of no man--especially, not of
"dignities" and magistrates.
no brawlers--"not
quarrelsome," not attacking others.
gentle--towards those who attack us.
Yielding, considerate, not urging one's rights to the
uttermost, but forbearing and kindly (see on Php 4:5). Very different from the
innate greediness and spirit of aggression towards
others which characterized the Cretans.
showing--in acts.
all--all possible.
meekness--(See on 2Co 10:1); the opposite of
passionate severity.
unto all men--The duty of Christian
conduct towards all men is the proper consequence of
the universality of God's grace to all men, so often
set forth in the pastoral Epistles.
3. For--Our own past sins should lead us to be lenient
towards those of others. "Despise none, for such wast
thou also." As the penitent thief said to his fellow
thief, "Dost thou not fear God . . . seeing
that thou art in the same condemnation."
we--Christians.
were--Contrast
Tit 3:4, "But when," that is, now: a
favorite contrast in Paul's writing, that between our
past state by nature, and our present state
of deliverance from it by grace. As God treated us, we
ought to treat our neighbor.
sometimes--once.
foolish--wanting right reason in our
course of living. Irrational. The exact picture of human
life without grace. Grace is the sole remedy for
foolishness.
disobedient--to God.
deceived--led astray. The same
Greek, "out of the way" (
Heb 5:2).
serving--Greek, "in
bondage to," serving as slaves."
divers--The cloyed appetite craves
constant variety.
pleasures--of the flesh.
malice--malignity.
hateful . . .
hating--correlatives. Provoking the hatred of others by
their detestable character and conduct, and in turn hating
them.
4. To show how little reason the Cretan Christians had to
be proud of themselves, and despise others not Christians
(see on Tit 3:2, 3). It is to the
"kindness and love of God," not to their own
merits, that they owe salvation.
kindness--Greek,
"goodness," "benignity," which
manifests His grace.
love . . . toward
man--teaching us to have such "love (benevolence)
toward man" (Greek,
"philanthropy"), "showing all meekness unto
all men" (
Tit 3:2), even as God had "toward man"
(
Tit 2:11); opposed to the "hateful and
hating" characteristics of unrenewed men, whose
wretchedness moved God's benevolent
kindness.
of God our Saviour--Greek,
"of our Saviour God," namely, the Father (
Tit 1:3), who "saved us" (
Tit 3:5) "through Jesus Christ our Saviour"
(
Tit 3:6).
appeared--Greek, "was made
to appear"; was manifested.
5. Not by--Greek, "Out of"; "not as a
result springing from works," &c.
of righteousness--Greek,
"in righteousness," that is, wrought
"in a state of righteousness": as
"deeds . . . wrought in God."
There was an utter absence in us of the element
("righteousness") in which alone righteous works
could be done, and so necessarily an absence of the works.
"We neither did works of righteousness, nor were saved
in consequence of them; but His goodness did the
whole" [THEOPHYLACT].
we--emphatically opposed to
"His."
mercy--the prompting cause of our
salvation individually: "In pursuance of His
mercy." His kindness and love to man
were manifested in redemption once for all wrought by Him
for mankind generally; His mercy is the
prompting cause for our individual realization of
it. Faith is presupposed as the instrument of our
being "saved"; our being so, then, is spoken of
as an accomplished fact. Faith is not mentioned, but
only God's part. as Paul's object here is
not to describe man's new state, but the saving agency
of God in bringing about that state, independent
of all merit on the man's part (see on Tit 3:4).
by--Greek, "through";
by means of.
the washing--rather, "the
laver," that is, the baptismal font.
of regeneration--designed to be
the visible instrument of regeneration. "The apostles
are wont to draw an argument from the sacraments to prove
the thing therein signified, because it ought to be a
recognized principle among the godly, that God does not
mark us with empty signs, but by His power inwardly makes
good what He demonstrates by the outward sign. Wherefore
baptism is congruously and truly called the laver of
regeneration. We must connect the sign and thing
signified, so as not to make the sign empty and
ineffectual; and yet not, for the sake of honoring the
sign, to detract from the Holy Spirit what is peculiarly
His" [CALVIN], (
1Pe 3:21). Adult candidates for baptism are presupposed
to have had repentance and faith (for Paul often assumes in
faith and charity that those addressed are what they
profess to be, though in fact some of them were not so,
1Co 6:11), in which case baptism would be the visible
"laver or regeneration" to them, "faith
being thereby confirmed, and grace increased,
by virtue of prayer to God" [Article XXVII, Church of
England]. Infants are charitably presumed to have
received a grace in connection with their Christian
descent, in answer to the believing prayers of their
parents or guardians presenting them for baptism, which
grace is visibly sealed and increased by baptism, "the
laver of regeneration." They are presumed to be
then regenerated, until years of developed consciousness
prove whether they have been actually so or not.
"Born of (from) water and (no 'of' in
Greek) the Spirit." The Word is the remote
and anterior instrument of the new birth; Baptism,
the proximate instrument. The Word, the instrument
to the individual; Baptism, in relation to the
Society of Christians. The laver of cleansing stood
outside the door of the tabernacle, wherein the priest had
to wash before entering the Holy Place; so we must wash in
the laver of regeneration before we can enter the Church,
whose members are "a royal priesthood."
"Baptism by the Spirit" (whereof water baptism is
the designed accompanying seal) makes the difference
between Christian baptism and that of John. As Paul
presupposes the outward Church is the visible community of
the redeemed, so he speaks of baptism on the supposition
that it answers to its idea; that all that is inward
belonging to its completeness accompanied the outward.
Hence he here asserts of outward baptism whatever is
involved in the believing appropriation of the divine facts
which it symbolizes, whatever is realized when baptism
fully corresponds to its original design. So
Ga 3:27; language holding good only of those in whom
the inward living communion and outward baptism coalesce.
"Saved us" applies fully to those truly
regenerate alone; in a general sense it may include many
who, though put within reach of salvation, shall not
finally be saved. "Regeneration" occurs only once
more in New Testament,
Mt 19:28, that is, the new birth of the heaven and
earth at Christ's second coming to renew all
material things, the human body included, when the
creature, now travailing in labor-throes to the birth,
shall be delivered from the bondage of corruption into the
glorious liberty of the children of God. Regeneration,
which now begins in the believer's soul, shall then be
extended to his body, and thence to all creation.
and renewing--not "the
laver ('washing') of renewing," but
"and BY the renewing," &c., following
"saved us." To make "renewing of the Holy
Ghost" follow "the laver" would destroy the
balance of the clauses of the sentence, and would make
baptism the seal, not only of regeneration, but also
of the subsequent process of progressive
sanctification ("renewing of the Holy Ghost").
Regeneration is a thing once for all done;
renewing is a process daily proceeding. As "the
washing," or "laver," is connected with
"regeneration," so the "renewing of
the Holy Ghost" is connected with "shed on us
abundantly" (
Tit 3:6).
6. Which--the Holy Ghost.
he shed--Greek, "poured
out"; not only on the Church in general at Pentecost,
but also "on us" individually. This pouring
out of the Spirit comprehends the grace received
before, in, and subsequently to, baptism.
abundantly--Greek,
"richly" (
Col 3:16).
through Jesus Christ--the channel and
Mediator of the gift of the Holy Ghost.
our Saviour--immediately; as the
Father is mediately "our Saviour." The Father is
the author of our salvation and saves us by Jesus Christ.
7. That, &c.--the purpose which He aimed at in having
"saved us" (
Tit 3:5), namely, "That being (having been)
justified (accounted righteous through faith at our
'regeneration,' and made righteous by the
daily 'renewing of the Holy Ghost') by His grace
(as opposed to works,
Tit 3:5) we should be made heirs."
his grace--Greek, "the
grace of the former," that is, God (
Tit 3:4; Ro 5:15).
heirs-- (
Ga 3:29).
according to the hope of eternal
life--
Tit 1:2, and also the position of the Greek
words, confirm English Version, that is,
agreeably to the hope of eternal life; the eternal
inheritance fully satisfying the hope. B ENGEL and ELLICOTT
explain it, "heirs of eternal life, in the way
of hope," that is, not yet in actual possession. Such
a blessed hope, which once was not possessed, will
lead a Christian to practice holiness and meekness toward
others, the lesson especially needed by the Cretans.
8. Greek, "faithful is the saying." A
formula peculiar to the Pastoral Epistles. Here "the
saying" is the statement (
Tit 3:4-7) as to the gratuitousness of God's gift
of salvation. Answering to the "Amen."
these things, &c.--Greek,
"concerning these things (the truths dwelt on,
Tit 3:4-7; not as English Version, what follow),
I will that thou affirm (insist) strongly and
persistently, in order that they who have
believed God (the Greek for 'believed
in God' is different,
Joh 14:1. 'They who have learnt to credit God'
in what He saith) may be careful ('Solicitously
sedulous'; diligence is necessary) to maintain
(literally, 'to set before themselves so as to
sustain') good works." No longer applying their
care to "unprofitable" and unpractical
speculations (
Tit 3:9).
These things--These results of
doctrine ("good works") are "good and
profitable unto men," whereas no such practical
results flow from "foolish questions." So GROTIUS
and WIESINGER. But ALFORD, to avoid the tautology,
"these (good works) are good unto men," explains,
"these truths" (
Tit 3:4-7).
9. avoid--stand aloof from. Same Greek, as in
2Ti 2:16; see on 2Ti
2:16.
foolish--Greek,
"insipid"; producing no moral fruit. "Vain
talkers."
genealogies--akin to the
"fables" (see on 1Ti
1:4). Not so much direct heresy as yet is here referred
to, as profitless discussions about genealogies of aeons,
&c., which ultimately led to Gnosticism. Synagogue
discourses were termed daraschoth, that is,
"discussions." Compare "disputer of
this world (Greek,
'dispensation')."
strivings about the law--about the
authority of the "commandments of men," which
they sought to confirm by the law (
Tit 1:14; see on 1Ti
1:7), and about the mystical meaning of the various
parts of the law in connection with the
"genealogies."
10. heretic--Greek "heresy," originally
meant a division resulting from individual
self-will; the individual doing and teaching what he
chose, independent of the teaching and practice of the
Church. In course of time it came to mean definitely
"heresy" in the modern sense; and in the later
Epistles it has almost assumed this meaning. The heretics
of Crete, when Titus was there, were in doctrine followers
of their own self-willed "questions" reprobated
in
Tit 3:9, and immoral in practice.
reject--decline, avoid; not formal
excommunication, but, "have nothing more to do with
him," either in admonition or intercourse.
11. is . . . subverted--"is become
perverse."
condemned of himself--He cannot say,
no one told him better: continuing the same after frequent
admonition, he is self-condemned. "He sinneth"
wilfully against knowledge.
12. When I shall send--have sent.
Artemas or Tychicus--to supply thy
place in Crete. Artemas is said to have been subsequently
bishop of Lystra. Tychicus was sent twice by Paul from Rome
to Lesser Asia in his first imprisonment (which shows how
well qualified he was to become Titus' successor in
Crete);
Eph 6:21; and in his second,
2Ti 4:12. Tradition makes him subsequently bishop of
Chalcedon, in Bithynia.
Nicopolis--"the city of
victory," called so from the battle of Actium, in
Epirus. This Epistle was probably written from Corinth in
the autumn. Paul purposed a journey through Ætolia
and Acarnania, into Epirus, and there "to
winter." See my
Introduction to the Pastoral Epistles.
13. Bring . . . on their journey--Enable them to
proceed forward by supplying necessaries for their
journey.
Zenas--the contracted form of
Zenodorus.
lawyer--a Jewish "scribe,"
who, when converted, still retained the title from his
former occupation. A civil lawyer.
Apollos--with Zenas, probably the
bearers of this Epistle. In
1Co 16:12, Apollos is mentioned as purposing to visit
Corinth; his now being at Corinth (on the theory of Paul
being at Corinth when he wrote) accords with this purpose.
Crete would be on his way either to Palestine or his native
place, Alexandria. Paul and Apollos thus appear in
beautiful harmony in that very city where their names had
been formerly the watchword of unchristian party work. It
was to avoid this party rivalry that Apollos formerly was
unwilling to visit Corinth though Paul desired him.
HIPPOLYTUS mentions Zenas as one of the Seventy, and
afterwards bishop of Diospolis.
14. And . . . also--Greek, "But
. . . also." Not only thou, but let
others also of "our" fellow believers (or
"whom we have gained over at Crete") with
thee.
for necessary uses--to supply the
necessary wants of Christian missionaries and brethren,
according as they stand in need in their journeys for the
Lord's cause. Compare
Tit 1:8, "a lover of hospitality."
15. Greet--"Salute them that love us in the
faith." All at Crete had not this love rooted
in faith, the true bond of fellowship. A salutation
peculiar to this Epistle, such as no forger would have
used.
Grace--Greek, "The
grace," namely, of God.
with you all--not that the Epistle is
addressed to all the Cretan Christians, but Titus
would naturally impart it to his flock.