Day 1389 of 1461 · 2030-10-20
Titus 1:1–16
1Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s chosen ones, and the knowledge of the truth which is according to godliness,
2in hope of eternal life, which God, who can’t lie, promised before time began;
3but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior;
4to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.
5I left you in Crete for this reason, that you would set in order the things that were lacking and appoint elders in every city, as I directed you,
6if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior.
7For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain;
8but given to hospitality, a lover of good, sober minded, fair, holy, self-controlled,
9holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.
10For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision,
11whose mouths must be stopped: men who overthrow whole houses, teaching things which they ought not, for dishonest gain’s sake.
12One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, and idle gluttons.”
13This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith,
14not paying attention to Jewish fables and commandments of men who turn away from the truth.
15To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled.
16They profess that they know God, but by their deeds they deny him, being abominable, disobedient, and unfit for any good work.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~923 words.
Matthew Henry. Observe, Faithful ministers must oppose seducers in good time, that, their folly being made manifest, they may proceed no further. (3.) The reasons are given for this. [1.] From the pernicious effects of their errors: They subvert whole houses, teaching things which they ought not (namely, the necessity of circumcision, and of keeping the law of Moses, etc.), so subverting the gospel and the souls of men; not some few only, but whole families. Jewish ceremonies and rites, that were at first divine appointments, the substance having come and their season and use being over, are now but unwarranted commands of men, which not only stand not with, but turn fRom. the truth, the pure gospel truth and spiritual worship, set up by Christ instead of that bodily service under the law. (4.) A fearful judgment it is to be turned away from the truth, to leave Christ for Moses, the spiritual worship of the gospel for the carnal ordinances of the law, or the true divine institutions and precepts for human inventions and appointments. Here is the end of it noted: That they may be sound in the faith (Tit 1:14), not giving heed to Jewish fables, and commandments of men, that turn from the truth; that is, that they may be and show themselves truly and effectually changed from such evil tempers and manners as those Cretans in their natural state lived in, and may not adhere to nor regard (as some who were converted might be too ready to do) the Jewish traditions and the superstitions of the Pharisees, which would be apt to make them disrelish the gospel, and the sound and wholesome truths of it. Meats and drinks, and such things as were forbidden under the law (the observances of which some still maintain), in these there is now no such distinction, all are pure (lawful and free in their use), but to those that are defiled and unbelieving nothing is pure; things lawful and good they abuse and turn to sin; they suck poison out of that from which others draw sweetness; their mind and conscience, those leading faculties, being defiled, a taint is communicated to all they do.
Jamieson–Fausset–Brown. 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], (Ti1 3:15); the Church is God's house, over which the minister is set as a steward (Heb 3:2-6; Pe1 4:10, Pe1 4:17). 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 (Phi 4:8-9). sober--towards one's self; "discreet"; "self-restrained" [ALFORD], (see on Ti1 2:9). just--towards "men." holy--towards God (see on Th1 2:10). temperate--"One having his passions, tongue, hand and eyes, at command" [CHRYSOSTOM]; "continent." Holding fast--Holding firmly to (compare Mat 6:24; Luk 16:13). the faithful--true and trustworthy (Ti1 1:15). word as he has been taught--literally, "the word (which is) according to the teaching" which he has received (compare Ti1 4:6, end; Ti2 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 . . . 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; Mar 7:7-9; Col 2:16, Col 2:20-23; Ti1 4:3). that turn from the truth--whose characteristic is that they turn away from the truth (Ti2 4:4).
John Calvin. Paul, 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; 1. Besides, to pervert the language of the Holy Spirit -- in such a manner that the same words shall have a different meaning from what he intended -- is excessive and profane hardihood. [222] Not self-willed With good reason does he condemn this vice in a bishop, whose duty it is not only to receive kindly those who come to him of their own accord, but also to allure those who withdraw themselves, that he may conduct all in like manner to Christ. In like manner Paul teaches that "all things are sanctified by the word," (1 Timothy 4:5,) because men use nothing in a pure manner till they receive it by faith from the hand of God. 16 They profess that they know God He treats those persons as they deserve; for hypocrites, who give their whole attention to minute observances, despise fearlessly what constitutes the chief part of the Christian life. The Apostle, writing to Titus, who had been left in Crete to regulate the affairs of the Christian Church in that island, complains of many disorderly men there, -- many unruly and vain talkers and deceivers, who subvert whole houses, (or families,) teaching things which they ought not, for filthy lucre's sake, (Titus 1:10, 11); and he quotes the following verse from one of themselves, a prophet of their own,' namely, Epimenides, who was a Cretan poet, and whose writings were by the ancients termed chresmoi or oracles,' Krotes aei pseustai, kaka theria, gasteres argai.
Full commentary on this passage
Matthew Henry
chapter
In this chapter we have, I. The preface or introduction to the epistle, showing from and to whom it was written, with the apostle's salutation and prayer for Titus, wishing all blessings to him (Tit 1:1-4). II. Entrance into the matter, by signifying the end of Titus's being left at Crete (v. 5). III. And how the same should be pursued in reference both to good and bad ministers (v. 6 to the end).
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1–4
Here is the preface to the epistle, showing,
I. The writer. Paul, a Gentile name taken by the apostle of the Gentiles, Act 13:9, Act 13:46, Act 13:47. Ministers will accommodate even smaller matters, so that they may be any furthering of acceptance in their work. When the Jews rejected the gospel, and the Gentiles received it, we read no more of this apostle by his Jewish name Saul, but by his Roman one, Paul. A servant of God, and an apostle of Jesus Christ. Here he is described by his relation and office: A servant of God, not in the general sense only, as a man and a Christian, but especially as a minister, serving God in the gospel of his Son, Rom 1:9. This is a high honour; it is the glory of angels that they are ministering spirits, and sent forth to minister for those who shall be heirs of salvation, Heb 1:14. Paul is described more especially as a chief minister, an apostle of Jesus Christ; one who had seen the Lord, and was immediately called and commissioned by him, and had his doctrine from him. Observe, The highest officers in the church are but servants. (Much divinity and devotion are comprehended in the inscriptions of the epistles.) The apostles of Jesus Christ, who were employed to spread and propagate his religion, were therein also the servants of God; they did not set up any thing inconsistent with the truths and duties of natural religion. Christianity, which they preached, was in order to clear and enforce those natural principles, as well as to advance them, and to superadd what was fit and necessary in man's degenerate and revolted state: therefore the apostles of Jesus Christ were the servants of God, according to the faith of God's elect. Their doctrine agreed with the faith of all the elect from the beginning of the world, and was for propagating and promoting the same. Observe, There are elect of God (Pe1 1:2), and in these the Holy Spirit works precious divine faith, proper to those who are chosen to eternal life (Th2 2:13, Th2 2:14): God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth, whereunto he called you by our gospel. Faith is the first principle of sanctification. And the acknowledging of the truth which is after godliness. The gospel is truth; the great, sure, and saving truth (Col 1:5), the word of the truth of the gospel. Divine faith rests not on fallible reasonings and probable opinions, but on the infallible word, the truth itself, which is after godliness, of a godly nature and tendency, pure, and purifying the heart of the believer. By this mark judge of doctrines and of spirits - whether they be of God or not; what is impure, and prejudicial to true piety and practical religion, cannot be of divine original. All gospel truth is after godliness, teaching and nourishing reverence and fear of God, and obedience to him; it is truth not only to be known, but acknowledged; it must be held forth in word and practice, Phi 2:15, Phi 2:16. With the heart man believes to righteousness, and with the mouth confession is made unto salvation, Rom 10:10. Such as retain the truth in unrighteousness neither know nor believe as they ought. To bring to this knowledge and faith, and to the acknowledging and professing of the truth which is after godliness, is the great end of the gospel ministry, even of the highest degree and order in it; their teachings should have this chief aim, to beget faith and confirm in it. In (or for) hope of eternal life, Tit 1:2. This is the further intent of the gospel, to beget hope as well as faith; to take off the mind and heart from the world, and to raise them to heaven and the things above. The faith and godliness of Christians lead to eternal life, and give hope and well-grounded expectation of it; for God, that cannot lie, hath promised it. It is the honour of God that he cannot lie or deceive: and this is the comfort of believers, whose treasure is laid up in his faithful promises. But how is he said to…
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5
Here is the end expressed,
I. More generally: For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting. This was the business of evangelists (in which office Titus was), to water where the apostles had planted (Co1 3:6), furthering and finishing what they had begun; so much epidiorthoun imports, to order after another. Titus was to go on in settling what the apostle himself had not time for, in his short stay there. Observe, 1. The apostle's great diligence in the gospel; when he had set things on foot in one place, he hastened away to another. He was debtor to the Greeks and to the barbarians, and laboured to spread the gospel as far as he could among them all. And, 2. His faithfulness and prudence. He neglected not the places that he went from; but left some to cultivate the young plantation, and carry on what was begun. 3. His humility; he disdained not to be helped in his work, and that by such as were not of so high a rank in the ministry, nor of so great gifts and furniture, as himself; so that the gospel might be furthered and the good of souls promoted, he willingly used the hands of others in it: a fit example for exciting zeal and industry, and engaging to faithfulness and care of the flock, and present or absent, living and dying, for ministers, as much as in them lies, to provide for the spiritual edification and comfort of their people. We may here also observe, 4. That Titus, though inferior to an apostle, was yet above the ordinary fixed pastors or bishops, who were to tend particular churches as their peculiar stated charge; but Titus was in a higher sphere, to ordain such ordinary pastors where wanting, and settle things in their first state and form, and then to pass to other places for like service as there might be need. Titus was not only a minister of the catholic church (as all others also are), but a catholic minister. Others had power habitual, and in actu primo, to minister any where, upon call and opportunity; but evangelists, such as Titus was, had power in actu secundo et exercito, and could exercise their ministry wherever they came, and claim maintenance of the churches. They were every where actually in their diocese or province, and had a right to direct and preside among the ordinary pastors and ministers. Where an apostle could act as an apostle an evangelist could act as an evangelist; for they worked the work of the Lord as they did (Co1 16:10), in a like unfixed and itinerant manner. Here at Crete Titus was but occasionally, and for a short time; Paul willed him to despatch the business he was left for, and come to him at Nicopolis, where he purposed to winter; after this he was sent to Corinth, was with the apostle at Rome, and was sent thence into Dalmatia, which is the last we read of him in scripture, so that from scripture no fixed episcopacy in him does appear; he left Crete, and we find not that he returned thither any more. But what power had either Paul or Titus here? Was not what they did an encroachment on the rights of civil rulers? In no sort; they came not to meddle with the civil rights of any. Luk 12:14, Who made me a judge or a divider over you? Their work was spiritual, to be carried on by conviction and persuasion, no way interfering with, or prejudicing, or weakening, the power of magistrates, but rather securing and strengthening it; the things wanting were not such as civil magistrates are the fountains or authors of, but divine and spiritual ordinances, and appointments for spiritual ends, derived from Christ the king and head of the church: for settling these was Titus left. And observe, No easy thing is it to raise churches, and bring them to perfection. Paul had himself been here labouring, and yet were there things wanting; materials are out of square, need much hewing and fitting, to bring them into right form, and, when they are set therein, to hold and keep them so. The best are apt to decay and to go out of order. Minis…
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6–16
The apostle here gives Titus directions about ordination, showing whom he should ordain, and whom not.
I. Of those whom he should ordain. He points out their qualifications and virtues; such as respect their life and manners, and such as relate to their doctrine: the former in the sixth, seventh, and eighth verses, and the latter in the ninth.
1. Their qualifications respecting their life and manners are,
(1.) More general: If any be blameless; not absolutely without fault, so none are, for there is none that liveth and sinneth not; nor altogether unblamed, this is rare and difficult. Christ himself and his apostles were blamed, though not worthy of it. In Christ thee was certainly nothing blamable; and his apostles were not such as their enemies charged them to be. But the meaning is, He must be one who lies not under an ill character; but rather must have good report, even from those that are without; not grossly or scandalously guilty, so as would bring reproach upon the holy function; he must not be such a one.
(2.) More particularly.
[1.] There is his relative character. In his own person, he must be of conjugal chastity: The husband of one wife. The church of Rome says the husband of no wife, but from the beginning it was not so; marriage is an ordinance from which no profession nor calling is a bar. Co1 9:5, Have I not power, says Paul, to lead about a sister, a wife, as well as other apostles? Forbidding to marry is one of the erroneous doctrines of the antichristian church, Ti1 4:3. Not that ministers must be married; this is not meant; but the husband of one wife may be either not having divorced his wife and married another (as was too common among those of the circumcision, even for slight causes), or the husband of one wife, that is, at one and the same time, no bigamist; not that he might not be married to more than one wife successively, but, being married, he must have but one wife at once, not two or more, according to the too common sinful practice of those times, by a perverse imitation of the patriarchs, from which evil custom our Lord taught a reformation. Polygamy is scandalous in any, as also having a harlot or concubine with his lawful wife; such sin, or any wanton libidinous demeanour, must be very remote from such as would enter into so sacred a function. And, as to his children, having faithful children, obedient and good, brought up in the true Christian faith, and living according to it, at least as far as the endeavours of the parents can avail. It is for the honour of ministers that their children be faithful and pious, and such as become their religion. Not accused of riot, nor unruly, not justly so accused, as having given ground and occasion for it, for otherwise the most innocent may be falsely so charged; they must look to it therefore that there be no colour for such censure. Children so faithful, and obedient, and temperate, will be a good sign of faithfulness and diligence in the parent who has so educated and instructed them; and, from his faithfulness in the less, there may be encouragement to commit to him the greater, the rule and government of the church of God. The ground of this qualification is shown from the nature of his office (Tit 1:7): For a bishop must be blameless, as the steward of God. Those before termed presbyters, or elders, are in this verse styled bishops; and such they were, having no ordinary fixed and standing officers above them. Titus's business here, it is plain, was but occasional, and his stay short, as was before noted. Having ordained elders, and settled in their due form, he went and left all (for aught that appears in scripture) in the hands of those elders whom the apostle here calls bishops and stewards of God. We read not in the sacred writings of any successor he had in Crete; but to those elders or bishops was committed the full charge of feeding, ruling, and watching over their flock; they wanted not any powers necessary for carrying on religion and…
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John Calvin
1
Titus 1:1-4
1. Paul, 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;
1. Paulus servus Dei apostolus autem Iesu Christi secundum fidem electorum Dei et agnitionem veritatis quae secundum pietatem est
2. In hope of eternal life, which God, that cannot lie, promised before the world began;
2. in spem vitae aeternae quam promisit qui non mentitur Deus ante tempora saecularia
3. But hath in due time manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour;
3. manifestavit autem temporibus suis verbum suum in praedicatione quae credita est mihi secundum praeceptum salvatoris nostri Dei
4. To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.
4. Tito dilecto filio secundum communem fidem gratia et pax a Deo Patre et Christo Iesu salvatore nostro
1. A servant of God This extended and laborious commendation of his apostleship shows that Paul had in view the whole Church, and not Titus alone; for his apostleship was not disputed by Titus, and Paul is in the habit of proclaiming the titles of his calling, in order to maintain his authority. Accordingly, just as he perceives those to whom he writes to be disposed, he deals largely or sparingly in those ornaments. Here his design was, to bring into subjection those who had haughtily rebelled; and for this reason he extols his apostleship in lofty terms. He therefore writes this Epistle, not that it may be read in solitude by Titus in his closet, but that it may be openly published.
An Apostle of Jesus Christ First, he calls himself "a servant of God," and next adds the particular kind of his ministry, namely, that he is "an Apostle of Christ;" for there are various ranks among the servants of God. Thus he descends from the general description to the particular class. We ought also to keep in remembrance what I have said elsewhere, that the word servant means something else than ordinary subjection, (on account of which all believers are called "servants of God,") and denotes a minister who has received a particular office. In this sense the prophets were formerly distinguished by this title, and Christ himself is the chief of the prophets:
"Behold my servant, I have chosen him." (Isaiah 42:1.)
Thus David, with a view to his royal dignity calls himself "a servant of God." Perhaps, also, it is on account of the Jews that he designates himself "a servant of God;" for they were wont to lower his authority by alleging the law against him. He therefore wishes to be accounted an Apostle of Christ in such a manner that he may likewise glory in being a servant of the eternal God. Thus he shows not only that those two titles are quite consistent with each other, but that they are joined by a bond which cannot be dissolved.
According to the faith of the elect of God [209] If any one doubt about his apostleship, he procures credit for it by a very strong reason, connecting it with the salvation "of the elect of God." As if he had said, "There is a mutual agreement between my apostleship and the faith of the elect of God; and, therefore, it will not be rejected by any man who is not a reprobate and opposed to the true faith."
By "the elect" he means not only those who were at that time alive, but all that had been from the beginning of the world; for he declares that he teaches no doctrine which does not agree with the faith of Abraham and of all the fathers. So, then, if any person in the present day wishes to be accounted a successor of Paul, he must prove that he is the minister of the same doctrine. But these words contain also an implied contrast, that the gospel may suffer no damage from the unbelief and obstinacy of many; for at that time, as well as in the present day, weak minds were greatly disturbed by this scandal, that the greater part of thos…
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5
Titus 1:5-6
5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:
5. Huius rei gratia reliqui to Cretae ut ea quae desunt corrigas et constituas per civitates presbyteros sicut ego tibi disposui
6. If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
6. Si quis sine crimine est unius uxoris vir filios habens fideles non in accusatione luxuriae aut non subditos
5. For this reason I left thee in Crete This preface clearly proves, that Titus is not so much admonished on his own account as recommended to others, that no one may hinder him. Paul testifies that he has appointed him in his own room; and on that account all should acknowledge and receive him with reverence as the Apostle's deputy. The apostles had no fixed place assigned to them, but were charged to spread the gospel through the whole world; and for this reason, when they left one city or district to go to another, they were wont to place fit men as their substitutes, to complete the work which they had begun. Thus Paul affirms that he founded the church of the Corinthians, but that there were other workmen, [214] who must build on his foundation, that is, carry forward the building.
This, indeed, belongs to all pastors; for the churches will always stand in need of increase and progress, as long as the world shall endure. But in addition to the ordinary office of pastors, the care of organizing the church was committed to Titus. Till the churches have been already organized, and reduced to some order, pastors were not usually appointed over them. But Titus held some additional charge, which consisted in giving a form to churches that had not yet been properly arranged, and in appointing a fixed kind of government accompanied by discipline. Having laid the foundation, Paul departed; and then it became the duty of Titus to carry the work higher, that the building might have fair proportions.
This is what he calls correcting those things which are still wanting. The building of the Church is not a work so easy that it can be brought all at once to perfection. How long Paul was in Crete -- is uncertain; but he had spent some time there, and had faithfully devoted his labors to erect the kingdom of Christ. He did not lack the most consummate skill that can be found in man; he was unwearied in toil; and yet he acknowledged that he left the work rough and incomplete. Hence we see the difficulty; and, indeed, we find, by experience, in the present day, that it is not the labor of one or two years to restore fallen. churches to a tolerable condition. Accordingly, those who have made diligent progress for many years -- must still be attentive to correct many things. [215]
Here it is highly proper to observe the modesty of Paul who willingly permits another person to complete the work which he had begun. And, indeed, although Titus is greatly inferior to him, he does not refuse to have him for epanorthoten a "corrector," to give the finishing hand to his work. Such ought to be the dispositions of godly teachers; not that every one should labor to make everything bend to his own ambitious views, but that they should strive to assist each other, and that, when any one has labored more successfully, he should be congratulated and not envied by all the rest.
And yet we must not imagine that Paul intended that Titus should correct those things which he had left undone, either through ignorance, or forgetfulness, or carelessness, but those things which he could not finish on account of the shortness of the time. In short, he enjoined Titus to make that correction which he would himself have made, if he had remained longer in Crete; not by varying -- not by changing anything, but by adding what was wanting; because the difficulty of such a work does not allow every part of it to be done in a single day.
And appoint presbyt…
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7
Titus 1:7-9
7. For 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;
7. oportet enim episcopum sine crimine esse sicut Dei dispensatorem non superbum non iracundum non vinolentum non percussorem non turpilucri cupidum
8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
8. sed hospitalem benignum sobrium iustum sanctum continentem
9. Holding 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.
9. amplectentem eum qui secundum doctrinam est fidelem sermonem ut potens sit et exhortari in doctrina sana et eos qui contradicunt arguere
7. For a bishop ought to be blameless, as a governor of the house of God He again repeats, that they who aspire to the office of a bishop ought to retain an unspotted reputation; and he confirms it by this argument, that, because the Church is the house of God, every person who is appointed to govern it -- is constituted, as it were, governor of the house of God. Now, he would be ill spoken of among men, who should take a scandalous and infamous person, and make him his steward; and therefore it would be far more base and intolerable to appoint such persons to be rulers of the household of God. The Latin word dispensator (steward or manager) -- employed in the old translation, and retained by Erasmus -- does not at all express Paul's meaning; for, in order that greater care may be exercised in the election, he adorns the office of a bishop within this honorable eulogy, that it is a government of the house of God, as he says to Timothy,
"That thou mayest know how thou oughtest to conduct thyself in the house of the living God, the pillar and foundation of truth." (1 Timothy 3:15.)
This passage plainly shows that there is no distinction between a presbyter and a bishop; for he now calls indiscriminately, by the latter name, those whom he formerly he employs both names in the same sense, without any distinction; as Jerome has remarked, both in his Commentary on this passage, and in his Epistle to Evagrius. And hence we may perceive how much greater deference has been paid to the opinions of men than ought to have been paid to them; for the language of the Holy Spirit, has been set aside, and the custom introduced by the arbitrary will of man has prevailed. For my own part, I do not find fault with the custom which has existed from the very beginning of the Church, that each assembly of bishops shall have one moderator; [221] but that the name of office which God has given to all, shall be conveyed to one alone, and that all the rest shall be deprived of it, is both unreasonable and absurd. Besides, to pervert the language of the Holy Spirit -- in such a manner that the same words shall have a different meaning from what he intended -- is excessive and profane hardihood. [222]
Not self-willed With good reason does he condemn this vice in a bishop, whose duty it is not only to receive kindly those who come to him of their own accord, but also to allure those who withdraw themselves, that he may conduct all in like manner to Christ. Now, authadeia (as Plato says in one of his Epistles to Dion) tos eremias esti xunoikos that is, "self-will is closely allied to solitude;" for society and friendship cannot be cherished, when every man pleases himself to such an extent as to refuse to yield and accommodate himself to others. And, indeed, every (authades) "self-willed" person, as soon as an occasion presents itself, will instantly become a fanatic.
8. But hospitable, devoted to kindness Hence it is evident how destructive is that plague which tears the Church by quarrels. With this vice he contrasts, first, docility, and next, gentleness and modesty towards all; for a bishop will never teach well, who is not also ready to learn. Augustine praises highly a saying of Cyprian: "Let him be as patient to learn…
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10
Titus 1:10-12
10. For there are many unruly and vain talkers and deceivers, specially they of the circumcision:
10. sunt enim multi et inoboedientes vaniloqui et seductores maxime qui de circumcisione sunt
11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.
11. quos oportet redargui qui universas domos subvertunt docentes quae non oportet turpis lucri gratia
12. One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.
12. dixit quidam ex illis proprius ipsorum propheta Cretenses semper mendaces malae bestiae ventres pigri
10 For there are many unruly. [224] After having laid down a general rule, which ought to be everywhere observed, in order that Titus may be more attentive to adhere to it, he holds out to him the urgent necessity which ought to excite him more than all things else. He warns him that he has to deal with many obstinate and incorrigible persons, that many are puffed up with vanity and idle talk, that many are deceivers; and that therefore they ought to choose, on the other hand, such leaders as are qualified and well prepared to oppose them. For, if the children of this world, when dangers arise, increase their solicitude and watchfulness, it would be disgraceful for us, when Satan is using his utmost efforts to remain careless and inactive, as if we were in a state of peace.
Unruly Instead of (inobedientes) disobedient, which is the rendering in the old translation for anupotaktoi Erasmus translates it (intractabiles) incorrigible. He means those who cannot endure to be brought to obey, and who throw off the yoke of subjection. He gives the appellation of vain talkers, [225] not only to the authors of false doctrines, but to those who, addicted to ambitious display, occupy themselves with nothing but useless subtleties. Mataiologia [226] (vain talking) is contrasted with useful and solid doctrine, and therefore includes all trivial and frivolous speculations, which contain nothing but empty bombast, because they contribute nothing to piety and the fear of God. And such is all the scholastic theology that is found, in the present day, in Popery. Yet he calls the same persons deceivers of minds. It may be thought preferable to view this as relating to a different class of persons; but, for my own part, I think that it means the same class; for the teachers of such trifles entice and fascinate the minds of men, so as no longer to receive sound doctrine.
Chiefly they who are of the circumcision. He says that they are chiefly of the Jews; for it is highly requisite that such plagues shall be known by all. We ought not to listen to those who plead that we should spare the reputation of this or that individual, when the matter in question is the great danger of the whole Church. And so much the greater danger was to be apprehended from that nation, because it claimed superiority above others on account of the sacredness of its lineage. This is therefore the reason why Paul reproves the Jews more sharply, in order to take from them the power of doing injury.
11 Whose mouth must be stopped A good pastor ought therefore to be on the watch, so as not to give silent permission to wicked and dangerous doctrines to make gradual progress, or to allow wicked men an opportunity of spreading them. But it may be asked, "How is it possible for a bishop to constrain obstinate and self-willed men to be silent? For such persons, even though they are vanquished in argument, still do not hold their peace; and it frequently happens that, the more manifestly they are refuted and vanquished, they become the more insolent; for not only is their malice strengthened and inflamed, but they give themselves up to indolence." I reply, when they have been smitten down by the sword of God's word, and overwhelmed by the force of the truth, the Church may command them to be silent; and if they persevere, they may at…
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13
Titus 1:13-16
13. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;
13. testimonium hoc verum est quam ob causam increpa illos dure ut sani sint in fide
14. Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
14. non intendentes iudaicis fabulis et mandatis hominum aversantium se a veritate
15. Unto 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.
15. omnia munda mundis coinquinatis autem et infidelibus nihil mundum sed inquinatae sunt eorum et mens et conscientia
16. They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.
16. confitentur se nosse Deum factis autem negant cum sunt abominati et incredibiles et ad omne opus bonum reprobi
13. This testimony is true. [230] How worthiness soever the witness may have been, [231] yet the truth which has been spoken by him is acknowledged by Paul. The inhabitants of Crete, of whom he speaks with such sharpness were undoubtedly very wicked. The Apostle, who is wont to reprove mildly those who deserved to be treated with extreme severity, would never have spoken so harshly of the Cretans, if he had not been moved by very strong reasons. What term more reproachful than these opprobrious epithets can be imagined; that they were "lazy, devoted to the belly, destitute of truth, evil beasts?" Nor are these vices charged against one or a few persons, but he condemns the whole nation.
It was truly a wonderful purpose of God, that he called a nation so depraved, and so infamous on account of its vices, to be among the first who should partake of the gospel; but his goodness is not less worthy of admiration, in having bestowed heavenly grace on those who did not even deserve to live in this world. [232] In that country so corrupt, as if in the midst of hell, the Church of Christ held a position, and did not cease to be extended, though it was infected by the corruption of the evils which prevailed there; for here Paul not only reproves those who were strangers to the faith, but expressly reproves those who had made a profession of Christianity. Perceiving that these vices so hateful have already taken root, and are spreading far and wide, he does not spare the reputation of the whole nation, that he may attempt the care of those whom there was some hope of healing.
Wherefore rebuke them sharply Of that circumspection and prudence with which a bishop ought to be endowed, it is not the least part, that he regulate his manner of teaching by the dispositions and conduct of men. We must not deal with obstinate and unruly persons in the same manner as with those who are meek and teachable; for, in instructing the latter, we ought to use such mildness as is suitable to their teachable disposition, while the stubbornness of the former must be severely corrected, and (as the saying is) for a bad knot there must be a bad wedge. [233] The reason why Titus ought to be more sharp and severe in rebuking them has been already stated, namely, that they are "evil beasts."
That they may be sound in the faith Whether the "soundness" or "healthfulness" is here contrasted with the diseases which he has mentioned, or whether he simply commands them to remain in the sound faith, is uncertain. I prefer the latter view. As they already are exceedingly vicious, and may easily be corrupted more and more, he wishes them to be more closely and strictly kept within the pure faith. [234]
14 And may not listen to Jewish fables He now shews in what "sound faith" consists -- when it is not corrupted by any "fables." But in guarding against the danger he prescribes this remedy -- not to give ear to them; for God wishes us to be so attentive to his word, that there shall be no entrance for trifles. And, indeed, when the truth of God has once gained admission all that can be brought…
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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; Tit 3:7; Act 23:6; Act 24:15; Act 28:20).
that cannot lie-- (Rom 3:4; Rom 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 Ti2 1:9, the gift of grace was the result of the eternal purpose "before the world began."
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in due times--Greek, "in its own seasons," the seasons appropriate to it, and fixed by God for it (Act 1:7).
manifested--implying that the "promise," Tit 1:2, had lain hidden in His eternal purpose heretofore (compare Col 1:26; Ti2 1:9-10).
his word--equivalent to "eternal life" (Tit 1:2; Joh 5:24; Joh 6:63; Joh 17:3, Joh 17:17).
through preaching--Greek, "in preaching," of rather as ALFORD (see on Ti2 4:17), "in the (Gospel) proclamation (the thing preached, the Gospel) with which I was entrusted."
according to--in pursuance of (compare Ti1 1:1).
of God our Saviour--rather as Greek, "of our Saviour God." God is predicated of our Saviour (compare Jde 1:25; Luk 1:47). Also Psa 24:5; Isa 12:2; Isa 45:15, Isa 45:21, Septuagint. Applied to Jesus, Tit 1:4; Tit 2:13; Tit 3:6; Ti2 1:10.
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4
Titus, mine own son--Greek, "my genuine child" (Ti1 1:2), that is, converted by my instrumentality (Co1 4:17; Plm 1:10).
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 (Pe2 1:1; Jde 1:3).
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 Ti1 1:2; Ti2 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 Pe2 1:1, Pe2 1:11; Pe2 2:20; Pe2 3:18.
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5
I left thee--"I left thee behind" [ALFORD] when I left the island: not implying permanence of commission (compare Ti1 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 (Act 2:11). The number of Jews in Crete was large (Tit 1:10), and it is likely that those scattered in the persecution of Stephen (Act 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Act 27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission.
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."
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6
(Compare Notes, see on Ti1 3:2-4.) The thing dwelt on here as the requisite in a bishop, is a good reputation among those over whom he is to be set. The immorality of the Cretan professors rendered this a necessary requisite in one who was to be a reprover: and their unsoundness in doctrine also made needful great steadfastness in the faith (Tit 1:9, Tit 1:13).
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" (Ti1 3:4).
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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], (Ti1 3:15); the Church is God's house, over which the minister is set as a steward (Heb 3:2-6; Pe1 4:10, Pe1 4:17). 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 Ti1 3:3; Ti1 3:8).
not given to filthy lucre--not making the Gospel a means of gain (Ti1 3:3, Ti1 3:8). In opposition to those "teaching for filthy lucre's sake" (Tit 1:11; Ti1 6:5; Pe1 5:2).
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8
lover of hospitality--needed especially in those days (Rom 12:13; Ti1 3:2; Heb 13:2; Pe1 4:9; Jo3 1:5). 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 (Phi 4:8-9).
sober--towards one's self; "discreet"; "self-restrained" [ALFORD], (see on Ti1 2:9).
just--towards "men."
holy--towards God (see on Th1 2:10).
temperate--"One having his passions, tongue, hand and eyes, at command" [CHRYSOSTOM]; "continent."
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9
Holding fast--Holding firmly to (compare Mat 6:24; Luk 16:13).
the faithful--true and trustworthy (Ti1 1:15).
word as he has been taught--literally, "the word (which is) according to the teaching" which he has received (compare Ti1 4:6, end; Ti2 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 Ti1 1:10; Ti1 6:3.
convince--rather, "reprove" [ALFORD], (Tit 1:13).
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7 more notes on this passage are in the library.