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103 lines
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Title = 'The Epistle of Paul to Titus';
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="Tit1_1"><a onclick="return mV('Tts',1,'1-16');">Tts 1:1-16</a>. ADDRESS: FOR WHAT END TITUS WAS LEFT IN CRETE. QUALIFICATIONS FOR ELDERS: GAINSAYERS IN CRETE NEEDING REPROOF.
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<p><b>1. servant of God</b>—not found elsewhere in the same connection. In <a onclick="return mV('Rom',1,1);">Rom 1:1</a> it is "servant of Jesus Christ" (<a onclick="return mV('Gal',1,10);">Gal 1:10</a>; <a onclick="return mV('Phl',1,1);">Phl 1:1</a>; compare <a onclick="return mV('Act',16,17);">Act 16:17</a>; <a onclick="return mV('Rev',1,1);">Rev 1:1</a>; <a onclick="return mV('Rev',1,1);">15:3</a>). In <a onclick="return mV('Rom',1,1);">Rom 1:1</a>, there follows, "called to be an <i>apostle,</i>" which corresponds to the general designation of the office first, "<i>servant of</i> GOD," here, followed by the special description, "<i>apostle</i> of <i>Jesus Christ.</i>" The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The <i>peculiar</i> form here would never have proceeded from a forger.
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<br><br><b>according to the faith</b>—rather, "for," "with a view to subserve the faith"; this is the object of my apostleship (compare <a onclick="return mV('Tts',1,4,9);">Tts 1:4, 9</a>; <a onclick="return mV('Rom',1,5);">Rom 1:5</a>).
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<br><br><b>the elect</b>—for whose sake we ought to endure all things (<a onclick="return mV('2Ti',2,10);">2Ti 2:10</a>). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (<a onclick="return mV('2Ti',1,9);">2Ti 1:9</a>; <a onclick="return mV('Rom',8,'30-33');">Rom 8:30-33</a>; compare <a onclick="return mV('Luk',18,7);">Luk 18:7</a>; <a href= "#" onclick="return mV('Eph',1,4);">Eph 1:4</a>; <a onclick="return mV('Col',3,12);">Col 3:12</a>). <a onclick="return mV('Act',13,48);">Act 13:48</a> shows that all faith on the part of the elect, rests on the divine foreordination: they do not become <i>elect</i> by their faith, but receive <i>faith,</i> and so become believers, because they are <i>elect.</i>
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<br><br><b>and the acknowledging of the truth</b>—"and (for promoting) the <i>full knowledge</i> of the truth," that is, the Christian truth (<a onclick="return mV('Eph',1,13);">Eph 1:13</a>).
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<br><br><b>after godliness</b>—that is, which belongs to <i>piety:</i> opposed to the knowledge which has not for its object the truth, but error, doctrinal and practical (<a onclick="return mV('Tts',1,11,16);">Tts 1:11, 16</a>; <a onclick="return mV('1Ti',6,3);">1Ti 6:3</a>); 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" (<a onclick="return mV('2Ti',2,16);">2Ti 2:16</a>; compare <a onclick="return mV('Tts',2,11,12);">Tts 2:11-12</a>).
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<p id="Tit1_2"><b>2. In hope of eternal life</b>—connected with the whole preceding sentence. That whereon rests my aim as an apostle to promote <i>the elect's faith and full knowledge of the truth,</i> is, "the hope of eternal life" (<a onclick="return mV('Tts',2,13);">Tts 2:13</a>; <a onclick="return mV('Tts',3,7);">3:7</a>; <a onclick="return mV('Act',23,6);">Act 23:6</a>; <a onclick="return mV('Act',14,15);">24:15</a>; <a onclick="return mV('Act',28,20);">28:20</a>).
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<br><br><b>that cannot lie</b>— (<a onclick="return mV('Rom',3,4);">Rom 3:4</a>; <a onclick="return mV('Rom',11,29);">11:29</a>; <a onclick="return mV('Hbr',6,18);">Hbr 6:18</a>).
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<br><br><b>promised before the world began</b>—a contracted expression for "<i>purposed</i> before the world began (literally, 'before the ages of time'), and <i>promised</i> actually in time," the promise springing from the eternal purpose; as in <a onclick="return mV('2Ti',1,9);">2Ti 1:9</a>, the <i>gift</i> of grace was the result of the eternal purpose "before the world began."
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<p id="Tit1_3"><b>3. in due times</b>—<i>Greek,</i> "in <i>its own seasons,</i>" the seasons appropriate to it, and fixed by God for it (<a onclick="return mV('Act',1,7);">Act 1:7</a>).
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<br><br><b>manifested</b>—implying that the "promise," <a onclick="return mV('Tts',1,2);">Tts 1:2</a>, had lain hidden in His eternal purpose heretofore (compare <a onclick="return mV('Col',1,26);">Col 1:26</a>; <a onclick="return mV('2Ti',1,9,10);">2Ti 1:9-10</a>).
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<br><br><b>his word</b>—equivalent to "eternal life" (<a onclick="return mV('Tts',1,2);">Tts 1:2</a>; <a href= "#" onclick="return mV('Jhn',5,24);">Jhn 5:24</a>; <a href= "#" onclick="return mV('Jhn',6,63);">6:63</a>; <a href= "#" onclick="return mV('Jhn',17,3,17);">17:3, 17</a>).
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<br><br><b>through preaching</b>—<i>Greek,</i> "<i>in</i> preaching," of rather as ALFORD (see on JFB for <a href="./Comm/jfb/2Ti/2Ti004.html#a2Ti4_17">2Ti 4:17</a>), "in the (Gospel) <i>proclamation</i> (the thing preached, the Gospel) with which I was entrusted."
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<br><br><b>according to</b>—in pursuance of (compare <a onclick="return mV('1Ti',1,1);">1Ti 1:1</a>).
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<br><br><b>of God our Saviour</b>—rather as <i>Greek,</i> "of <i>our Saviour God.</i>" <i>God</i> is predicated of <i>our Saviour</i> (compare <a onclick="return mV('Jud',1,25);">Jud 1:25</a>; <a href= "#" onclick="return mV('Luk',1,47);">Luk 1:47</a>). Also <a onclick="return mV('Psa',24,5);">Psa 24:5</a>; <a href= "#" onclick="return mV('Isa',12,2);">Isa 12:2</a>; <a href= "#" onclick="return mV('Isa',45,15,21);">45:15, 21</a>, <i>Septuagint.</i> Applied to Jesus, <a onclick="return mV('Tts',1,4);">Tts 1:4</a>; <a onclick="return mV('Tts',2,13);">Tts 2:13</a>; <a onclick="return mV('Tts',3,6);">3:6</a>; <a onclick="return mV('2Ti',1,10);">2Ti 1:10</a>.
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<p id="Tit1_4"><b>4. Titus, mine own son</b>—<i>Greek,</i> "my <i>genuine</i> child" ( <a onclick="return mV('1Ti',1,2);">1Ti 1:2</a>), that is, converted by my instrumentality (<a onclick="return mV('1Cr',4,17);">1Cr 4:17</a>; <a onclick="return mV('Phm',1,10);">Phm 1:10</a>).
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<br><br><b>after the common faith</b>—a genuine son in respect to (in virtue of) the faith <i>common</i> to all the people of God, comprising in a common brotherhood Gentiles as well as Jews, therefore embracing Titus a Gentile (<a href= "#" onclick="return mV('2Pe',1,1);">2Pe 1:1</a>; <a onclick="return mV('Jud',1,3);">Jud 1:3</a>).
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<br><br><b>Grace, mercy, and peace</b>—"mercy" is omitted in some of the oldest manuscripts. But one of the best and oldest manuscripts supports it (compare <i>Notes</i>, see on JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_2">1Ti 1:2</a>; JFB for <a href="./Comm/jfb/2Ti/2Ti001.html#a2Ti1_2">2Ti 1:2</a>). There are many similarities of phrase in the Pastoral Epistles.
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<br><br><b>the Lord Jesus Christ</b>—The oldest manuscripts read only "Christ Jesus."
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<br><br><b>our Saviour</b>—found thus added to "Christ" only in Paul's <i>Pastoral Epistles,</i> and in <a onclick="return mV('2Pe',1,1, 11);">2Pe 1:1, 11</a>; <a onclick="return mV('2Pe',2,20);">2:20</a>; <a onclick="return mV('2Pe',3,18);">3:18</a>.
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<p id="Tit1_5"><b>5. I left thee</b>—"I left thee <i>behind</i>" [ALFORD] when I left the island: <i>not</i> implying <i>permanence</i> of commission (compare <a onclick="return mV('1Ti',1,3);">1Ti 1:3</a>).
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<br><br><b>in Crete</b>—now Candia.
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<br><br><b>set in order</b>—rather as <i>Greek,</i> "that thou mightest <i>follow up</i> (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 (<a onclick="return mV('Act',2,11);">Act 2:11</a>). The number of Jews in Crete was large (<a onclick="return mV('Tts',1,10);">Tts 1:10</a>), and it is likely that those scattered in the persecution of Stephen (<a onclick="return mV('Act',11,19);">Act 11:19</a>) preached to them, as they did to the Jews of Cyprus, etc. Paul also was there on his voyage to Rome (<a onclick="return mV('Act',27,'7-12');">Act 27:7-12</a>). 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.
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<br><br><b>ordain</b>—rather, "appoint," "constitute."
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<br><br><b>in every city</b>—"from city to city."
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<br><br><b>as I...appointed thee</b>—that is, as I directed thee; prescribing as well the <i>act</i> of constituting elders, as also the <i>manner</i> of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders" here are called "bishops" in <a onclick="return mV('Tts',1,7);">Tts 1:7</a>. <i>Elder</i> is the term of <i>dignity</i> in relation to the college of presbyters; <i>bishop</i> points to the <i>duties</i> 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 <i>talk</i> and speculation, by setting forth the "faithful word."
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<p id="Tit1_6"><b>6.</b> (Compare <i>Notes,</i> see on JFB for <a href="./Comm/jfb/1Ti/1Ti003.html#a1Ti3_2">1Ti 3:2-4</a>.) 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 <i>reprover:</i> and their unsoundness in doctrine also made needful great steadfastness in the faith (<a onclick="return mV('Tts',1,9,13);">Tts 1:9, 13</a>).
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<br><br><b>having faithful children</b>—that is, <i>believing</i> children. He who could not bring his children to faith, how shall he bring others? [BENGEL]. ALFORD explains, "established in the faith."
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<br><br><b>not accused</b>—not merely not riotous, but "not (even) accused of riot" ("profligacy" [ALFORD]; "dissolute life" [WAHL]).
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<br><br><b>unruly</b>—<i>insubordinate;</i> opposed to "in subjection" (<a onclick="return mV('1Ti',3,4);">1Ti 3:4</a>).
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<p id="Tit1_7"><b>7. For...must</b>—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 <i>duties</i>) involves the <i>necessity</i> for such blamelessness, if he is to have influence over the flock.
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<br><br><b>steward of God</b>—The greater the master is, the greater the virtues required in His servant [BENGEL], (<a onclick="return mV('1Ti',3,15);">1Ti 3:15</a>); the Church is God's house, over which the minister is set as a steward (<a onclick="return mV('Hbr',3,'2-6');">Hbr 3:2-6</a>; <a onclick="return mV('1Pe',4,10,17);">1Pe 4:10, 17</a>). Note: ministers are not merely <i>Church</i> officers, but God's stewards; Church government is of divine appointment.
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<br><br><b>not self-willed</b>—literally, "self-pleasing"; unaccommodating to others; <i>harsh,</i> the opposite of "a lover of hospitality" (<a href= "#" onclick="return mV('Tts',1,6);">Tts 1:6</a>); so Nabal (<a onclick="return mV('1Sa',25,'1-44');">1Sa 25:1-44</a>); self-loving and imperious; such a spirit would incapacitate him for <i>leading</i> a willing flock, instead of <i>driving.</i>
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<br><br><b>not given to wine</b>—(See on JFB for <a href="./Comm/jfb/1Ti/1Ti003.html#a1Ti3_3">1Ti 3:3</a>; JFB for <a href="./Comm/jfb/1Ti/1Ti003.html#a1Ti3_8">1Ti 3:8</a>).
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<br><br><b>not given to filthy lucre</b>—not making the Gospel a means of gain (<a onclick="return mV('1Ti',3,3, 8);">1Ti 3:3, 8</a>). In opposition to those "teaching for filthy lucre's sake" (<a onclick="return mV('Tts',1,11);">Tts 1:11</a>; <a onclick="return mV('1Ti',6,5);">1Ti 6:5</a>; <a onclick="return mV('1Pe',5,2);">1Pe 5:2</a>).
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<p id="Tit1_8"><b>8. lover of hospitality</b>—needed especially in those days (<a onclick="return mV('Rom',12,13);">Rom 12:13</a>; <a onclick="return mV('1Ti',3,2);">1Ti 3:2</a>; <a onclick="return mV('Hbr',13,2);">Hbr 13:2</a>; <a onclick="return mV('1Pe',4,9);">1Pe 4:9</a>; <a onclick="return mV('3Jo',1,5);">3Jo 1:5</a>). Christians travelling from one place to another were received and forwarded on their journey by their brethren.
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<br><br><b>lover of good men</b>—<i>Greek,</i> "a lover of (all that is) good," men or things (<a onclick="return mV('Phl',4,8,9);">Phl 4:8-9</a>).
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<br><br><b>sober</b>—towards <i>one's self;</i> "discreet"; "self-restrained" [ALFORD], (see on JFB for <a href="./Comm/jfb/1Ti/1Ti002.html#a1Ti2_9">1Ti 2:9</a>).
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<br><br><b>just</b>—towards "men."
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<br><br><b>holy</b>—towards <i>God</i> (see on JFB for <a href="./Comm/jfb/1Th/1Th002.html#a1Th2_10">1Th 2:10</a>).
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<br><br><b>temperate</b>—"One having his passions, tongue, hand and eyes, at command" [CHRYSOSTOM]; "continent."
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<p id="Tit1_9"><b>9. Holding fast</b>—Holding firmly to (compare <a onclick="return mV('Mat',6,24);">Mat 6:24</a>; <a onclick="return mV('Luk',16,13);">Luk 16:13</a>).
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<br><br><b>the faithful</b>—true and trustworthy (<a onclick="return mV('1Ti',1,15);">1Ti 1:15</a>).
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<br><br><b>word as he has been taught</b>—literally, "the word (which is) according to the teaching" which he has received (compare <a onclick="return mV('1Ti',4,6);">1Ti 4:6</a>, end; <a onclick="return mV('2Ti',3,14);">2Ti 3:14</a>).
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<br><br><b>by</b>—Translate as <i>Greek,</i> "to exhort <i>in</i> doctrine (<i>instruction</i>) which is sound"; <i>sound doctrine</i> or <i>instruction</i> is the element IN which his <i>exhorting</i> is to have place...On "sound" (peculiar to the Pastoral Epistles), see <a onclick="return mV('1Ti',1,10);">1Ti 1:10</a>; <a onclick="return mV('1Ti',6,3);">6:3</a>.
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<br><br><b>convince</b>—rather, "reprove" [ALFORD], (<a onclick="return mV('Tts',1,13);">Tts 1:13</a>).
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<p id="Tit1_10"><b>10. unruly</b>—"insubordinate."
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<br><br><b>and</b>—omitted in the oldest manuscripts. "There are many unruly persons, vain talkers, and deceivers"; "unruly" being predicated of both <i>vain talkers</i> and deceivers.
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<br><br><b>vain talkers</b>—opposed to "holding fast the faithful word" (<a onclick="return mV('Tts',1,9);">Tts 1:9</a>). "Vain jangling" (<a onclick="return mV('1Ti',1,6);">1Ti 1:6</a>); "foolish questions, unprofitable and vain" (<a onclick="return mV('Tts',3,9);">Tts 3:9</a>). The source of the evil was corrupted Judaism (<a onclick="return mV('Tts',1,14);">Tts 1:14</a>). Many Jews were then living in Crete, according to JOSEPHUS; so the Jewish leaven remained in some of them after conversion.
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<br><br><b>deceivers</b>—literally, "deceivers of the minds of others" (<i>Greek,</i> <a onclick="return mV('Gal',6,3);">Gal 6:3</a>).
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<p id="Tit1_11"><b>11. mouths...stopped</b>—literally, "muzzled," "bridled" as an unruly beast (compare <a onclick="return mV('Psa',32,9);">Psa 32:9</a>).
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<br><br><b>who</b>—<i>Greek,</i> "(seeing that they are) such men as"; or "inasmuch as they" [ELLICOTT].
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<br><br><b>subvert...houses</b>—"overthrowing" their "faith" ( <a onclick="return mV('2Ti',2,18);">2Ti 2:18</a>). "They are the devil's levers by which he subverts the houses of God" [THEOPHYLACT].
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<br><br><b>for filthy lucre</b>— (<a onclick="return mV('1Ti',3,3,8);">1Ti 3:3, 8</a>; <a onclick="return mV('1Ti',6,5);">6:5</a>).
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<p id="Tit1_12"><b>12. One</b>—Epimenides of Phaestus, 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 <i>prophet.</i> The words here are taken probably from his treatise "<i>concerning oracles.</i>" Paul also quotes from two other heathen writers, ARATUS (<a onclick="return mV('Act',17,28);">Act 17:28</a>) and MENANDER (<a onclick="return mV('1Cr',15,33);">1Cr 15:33</a>), but he does not honor them so far as even to mention their names.
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<br><br><b>of themselves...their own</b>—which enhances his authority as a witness. "To Cretanize" was proverbial for <i>to lie:</i> as "to Corinthianize" was for <i>to be dissolute.</i>
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<br><br><b>alway liars</b>—not merely <i>at times,</i> as every natural man is. Contrast <a onclick="return mV('Tts',1,2);">Tts 1:2</a>, "God that <i>cannot lie.</i>" They love "fables" (<a onclick="return mV('Tts',1,14);">Tts 1:14</a>); even the heathen poets laughed at their lying assertion that they had in their country the sepulchre of Jupiter.
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<br><br><b>evil beasts</b>—rude, savage, cunning, greedy. Crete was <i>a country without wild beasts.</i> Epimenides' sarcasm was that its human inhabitants supplied the place of wild beasts.
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<br><br><b>slow bellies</b>—indolent through pampering their bellies. <i>They themselves</i> are called "bellies," for that is the member for which they live (<a onclick="return mV('Rom',16,18);">Rom 16:18</a>; <a onclick="return mV('Phl',3,19);">Phl 3:19</a>).
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<p id="Tit1_13"><b>13. This witness</b>—"This testimony (though coming from a Cretan) is true."
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<br><br><b>sharply</b>—Gentleness would not reclaim so perverse offenders.
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<br><br><b>that they</b>—that <i>those seduced</i> by the false teachers may be brought back to <i>soundness</i> in the faith. Their malady is strifes about words and questions (<a onclick="return mV('Tts',3,9);">Tts 3:9</a>; <a onclick="return mV('1Ti',6,4);">1Ti 6:4</a>).
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<p id="Tit1_14"><b>14. Jewish fables</b>—(See on JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_4">1Ti 1:4</a>; JFB for <a href="./Comm/jfb/1Ti/1Ti004.html#a1Ti4_7">1Ti 4:7</a>; JFB for <a href="./Comm/jfb/2Ti/2Ti004.html#a2Ti4_4">2Ti 4:4</a>). 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.
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<br><br><b>commandments of men</b>—as to <i>ascetic</i> abstinence (<a onclick="return mV('Tts',1,15);">Tts 1:15</a>; <a onclick="return mV('Mar',7,'7-9');">Mar 7:7-9</a>; <a onclick="return mV('Col',2,16,'20-23');">Col 2:16, 210-23</a>; <a onclick="return mV('1Ti',4,3);">1Ti 4:3</a>).
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<br><br><b>that turn from the truth</b>—whose characteristic is that they turn away from the truth (<a onclick="return mV('2Ti',4,4);">2Ti 4:4</a>).
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<p id="Tit1_15"><b>15. all things</b>—external, "are pure" in themselves; the distinction of <i>pure</i> and <i>impure</i> is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" (<a href= "#" onclick="return mV('Tts',1,14);">Tts 1:14</a>), which forbade certain things as if impure intrinsically. "To the pure" inwardly, that is, those purified in heart by <i>faith</i> (<a onclick="return mV('Act',15,9);">Act 15:9</a>; <a onclick="return mV('Rom',14,20);">Rom 14:20</a>; <a onclick="return mV('1Ti',4,3);">1Ti 4:3</a>), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (<a onclick="return mV('Mat',23,26);">Mat 23:26</a>; <a onclick="return mV('Luk',11,41);">Luk 11:41</a>).
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<br><br><b>nothing pure</b>—either within or without (<a onclick="return mV('Rom',14,23);">Rom 14:23</a>).
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<br><br><b>mind</b>—their mental sense and intelligence.
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<br><br><b>conscience</b>—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 (<a onclick="return mV('1Ti',1,19);">1Ti 1:19</a>; <a onclick="return mV('1Ti',3,9);">3:9</a>; <a onclick="return mV('1Ti',6,5);">6:5</a>).
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<p id="Tit1_16"><b>16. They profess</b>—that is, <i>make a profession</i> acknowledging God. He does not deny their theoretical knowledge of God, but that they <i>practically</i> know Him.
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<br><br><b>deny him</b>—the opposite of the previous "profess" or "confess" Him (<a onclick="return mV('1Ti',5,8);">1Ti 5:8</a>; <a onclick="return mV('2Ti',2,12);">2Ti 2:12</a>; <a onclick="return mV('2Ti',3,5);">3:5</a>).
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<br><br><b>abominable</b>—themselves, though laying so much stress on the contracting of abomination from outward things (compare <a onclick="return mV('Lev',11,'10-13');">Lev 11:10-13</a>; <a onclick="return mV('Rom',2,22);">Rom 2:22</a>).
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<br><br><b>disobedient</b>—to God (<a onclick="return mV('Tts',3,3);">Tts 3:3</a>; <a onclick="return mV('Eph',2,2);">Eph 2:2</a>; <a onclick="return mV('Eph',5,6);">5:6</a>).
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<br><br><b>reprobate</b>—rejected as worthless <i>when tested</i> (see on JFB for <a href="./Comm/jfb/Rom/Rom001.html#Ro1_28">Rom 1:28</a>; JFB for <a href="./Comm/jfb/1Cr/1Cr009.html#a1Co9_27">1Co 9:27</a>; JFB for <a href="./Comm/jfb/2Ti/2Ti003.html#a2Ti3_8">2Ti 3:8</a>).
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