1Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God's elect and full true knowledge of the truth which is according to godliness, 2in hope of eternal life which God, who is without lie, promised before the beginning of time, 3but has in due time proclaimed His Word through preaching, which was committed to me according to the commandment of God our Savior; 4to Titus, a true son in our common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior. 5For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I assigned you: 6If a man is blameless, the husband of one wife, having faithful children not accused of loose behavior or disobedience. 7For an overseer must be blameless, as a steward of God, not self-willed, not prone to anger, not given to wine, not quarrelsome, not greedy for money, 8but hospitable, a lover of what is good, of a sound mind, just, holy, self-controlled, 9holding fast the faithful Word according to the teaching, that he may be able, by sound doctrine, both to exhort and convict those who contradict. 10For there are many insubordinate, idle talkers and seducers, especially those of the circumcision, 11whose mouths must be stopped, who overturn whole households, teaching things which they ought not, for the sake of dishonest gain. 12One of them, a prophet of their own, said, Cretans are always liars, evil beasts, lazy gluttons. 13This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, 14not giving heed to Jewish myths and commandments of men that turn away from the truth. 15To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled. 16They profess to know God, but in works they deny Him, being abominable, disobedient, and reprobate with regard to every good work.
Jamieson Fausset Brown Bible Commentary 1 ADDRESS: FOR WHAT END TITUS WAS LEFT IN CRETE. QUALIFICATIONS FOR ELDERS: GAINSAYERS IN CRETE NEEDING REPROOF. (Tit. 1:1-16)
servant of God--not found elsewhere in the same connection. In
Ρωμ. 1:1 it is "servant of Jesus Christ" (
Γαλ. 1:10;
Φιλ. 1:1; compare
Πράξ. 16:17;
Αποκ. 1:1;
Αποκ. 15:3). In
Ρωμ. 1:1, there follows, "called to be an apostle," which corresponds to the general designation of the office first, "servant of GOD," here, followed by the special description, "apostle of Jesus Christ." The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger.
according to the faith--rather, "for," "with a view to subserve the faith"; this is the object of my apostleship (compare
Τίτ 1:4,
Τίτ 1:9;
Ρωμ. 1:5).
the elect--for whose sake we ought to endure all things (
2Τιμ. 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 (
2Τιμ. 1:9;
Ρωμ. 8:30-
Ρωμ. 8:33; compare
Λουκ. 18:7;
Εφεσ. 1:4;
Κολ. 3:12).
Πράξ. 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 (
Εφεσ. 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 (
Τίτ 1:11,
Τίτ 1:16;
1Τιμ. 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" (
2Τιμ. 2:16; compare
Τίτ 2:11-
Τίτ 2:12).
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" (
Τίτ 2:13;
Τίτ 3:7;
Πράξ. 23:6;
Πράξ. 24:15;
Πράξ. 28:20).
that cannot lie-- (
Ρωμ. 3:4;
Ρωμ. 11:29;
Εβρ. 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
2Τιμ. 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 (
Πράξ. 1:7).
manifested--implying that the "promise,"
Τίτ 1:2, had lain hidden in His eternal purpose heretofore (compare
Κολ. 1:26;
2Τιμ. 1:9-10).
his word--equivalent to "eternal life" (
Τίτ 1:2;
Ιωάν. 5:24;
Ιωάν. 6:63;
Ιωάν. 17:3,
Ιωάν. 17:17).
through preaching--Greek, "in preaching," of rather as ALFORD (see on
2Τιμ. 4:17), "in the (Gospel) proclamation (the thing preached, the Gospel) with which I was entrusted."
according to--in pursuance of (compare
1Τιμ. 1:1).
of God our Saviour--rather as Greek, "of our Saviour God." God is predicated of our Saviour (compare
Ιούδ. 1:25;
Λουκ. 1:47). Also
Ψαλ. 24:5;
Ησ. 12:2;
Ησ. 45:15,
Ησ. 45:21, Septuagint. Applied to Jesus,
Τίτ 1:4;
Τίτ 2:13;
Τίτ 3:6;
2Τιμ. 1:10.
4 Titus, mine own son--Greek, "my genuine child" (
1Τιμ. 1:2), that is, converted by my instrumentality (
1Κορ. 4:17;
Φιλ. 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 (
2Πέτ. 1:1;
Ιούδ. 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
1Τιμ. 1:2;
2Τιμ. 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
2Πέτ. 1:1,
2Πέτ. 1:11;
2Πέτ. 2:20;
2Πέτ. 3:18.
5 I left thee--"I left thee behind" [ALFORD] when I left the island: not implying permanence of commission (compare
1Τιμ. 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 (
Πράξ. 2:11). The number of Jews in Crete was large (
Τίτ 1:10), and it is likely that those scattered in the persecution of Stephen (
Πράξ. 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (
Πράξ. 27:7-
Πράξ. 27:12). 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
Τίτ 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
1Τιμ. 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 (
Τίτ 1:9,
Τίτ 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" (
1Τιμ. 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], (
1Τιμ. 3:15); the Church is God's house, over which the minister is set as a steward (
Εβρ. 3:2-
Εβρ. 3:6;
1Πέτ. 4:10,
1Πέτ. 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" (
Τίτ 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
1Τιμ. 3:3;
1Τιμ. 3:8).
not given to filthy lucre--not making the Gospel a means of gain (
1Τιμ. 3:3,
1Τιμ. 3:8). In opposition to those "teaching for filthy lucre's sake" (
Τίτ 1:11;
1Τιμ. 6:5;
1Πέτ. 5:2).
8 lover of hospitality--needed especially in those days (
Ρωμ. 12:13;
1Τιμ. 3:2;
Εβρ. 13:2;
1Πέτ. 4:9;
3Ιωάν. 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 (
Φιλ. 4:8-
Φιλ. 4:9).
sober--towards one's self; "discreet"; "self-restrained" [ALFORD], (see on
1Τιμ. 2:9).
just--towards "men."
holy--towards God (see on
1Θεσ. 2:10).
temperate--"One having his passions, tongue, hand and eyes, at command" [CHRYSOSTOM]; "continent."
9 Holding fast--Holding firmly to (compare
Ματθ. 6:24;
Λουκ. 16:13).
the faithful--true and trustworthy (
1Τιμ. 1:15).
word as he has been taught--literally, "the word (which is) according to the teaching" which he has received (compare
1Τιμ. 4:6, end;
2Τιμ. 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
1Τιμ. 1:10;
1Τιμ. 6:3.
convince--rather, "reprove" [ALFORD], (
Τίτ 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" (
Τίτ 1:9). "Vain jangling" (
1Τιμ. 1:6); "foolish questions, unprofitable and vain" (
Τίτ 3:9). The source of the evil was corrupted Judaism (
Τίτ 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,
Γαλ. 6:3).
11 mouths . . . stopped--literally, "muzzled," "bridled" as an unruly beast (compare
Ψαλ. 32:9).
who--Greek, "(seeing that they are) such men as"; or "inasmuch as they" [ELLICOTT].
subvert . . . houses--"overthrowing" their "faith" (
2Τιμ. 2:18). "They are the devil's levers by which he subverts the houses of God" [THEOPHYLACT].
for filthy lucre-- (
1Τιμ. 3:3,
1Τιμ. 3:8;
1Τιμ. 6:5).
12 One--Epimenides of Phćstus, or Gnossus, in Crete, about 600. He was sent for to purify Athens from its pollution occasioned by Cylon. He was regarded as a diviner and prophet. The words here are taken probably from his treatise "concerning oracles." Paul also quotes from two other heathen writers, ARATUS (
Πράξ. 17:28) and MENANDER (
1Κορ. 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
Τίτ 1:2, "God that cannot lie." They love "fables" (
Τίτ 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 (
Ρωμ. 16:18;
Φιλ. 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 (
Τίτ 3:9;
1Τιμ. 6:4).
14 Jewish fables--(See on
1Τιμ. 1:4;
1Τιμ. 4:7;
2Τιμ. 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 (
Τίτ 1:15;
Μάρκ. 7:7-
Μάρκ. 7:9;
Κολ. 2:16,
Κολ. 2:20-
Κολ. 2:23;
1Τιμ. 4:3).
that turn from the truth--whose characteristic is that they turn away from the truth (
2Τιμ. 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" (
Τίτ 1:14), which forbade certain things as if impure intrinsically. "To the pure" inwardly, that is, those purified in heart by faith (
Πράξ. 15:9;
Ρωμ. 14:20;
1Τιμ. 4:3), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (
Ματθ. 23:26;
Λουκ. 11:41).
nothing pure--either within or without (
Ρωμ. 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 (
1Τιμ. 1:19;
1Τιμ. 3:9;
1Τιμ. 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 (
1Τιμ. 5:8;
2Τιμ. 2:12;
2Τιμ. 3:5).
abominable--themselves, though laying so much stress on the contracting of abomination from outward things (compare
Λευ. 11:10-
Λευ. 11:13;
Ρωμ. 2:22).
disobedient--to God (
Τίτ 3:3;
Εφεσ. 2:2;
Εφεσ. 5:6).
reprobate--rejected as worthless when tested (see on
Ρωμ. 1:28;
1Κορ. 9:27;
2Τιμ. 3:8).