Paul, 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, in hope of eternal life, which God, who can’t lie, promised before time began; but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior; to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.
Parallel Translations
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Paul, 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,
in hope of eternal life, which God, who can’t lie, promised before time began;
but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior;
to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.
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Paul the seruaunt of God and an Apostle of Iesu Christ to preache the fayth of goddis electe and the knowledge of that trueth which is after godlynes
vpon the hope of eternall lyfe which lyfe God that cannot lye hath promised before the worlde beganne:
but hath opened his worde at the tyme apoynted thorow preachynge which preachynge is committed vnto me by the commaundement of god oure saveoure.
To Titus his naturall sonne in the commen fayth. Grace mercie and peace from God the father and from the lord Iesu Christ oure saveoure.
Show all 3 translations
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Paul a seruaunt of God, and an Apostle of Iesus Christ, according to the faith of Gods elect, and the acknowledging of the trueth, which is according vnto godlines,
Vnto the hope of eternall life, which God that cannot lie, hath promised before the world began:
But hath made his worde manifest in due time through the preaching, which is committed vnto me, according to the commandement of God our Sauiour:
To Titus my naturall sonne according to the common faith, Grace, mercie and peace from God the Father, and from the Lord Iesus Christ our Sauiour.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (124)
- Numbers 23:19 (v2) God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and…
- 2 Timothy 1:9 (v2) who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to…
- 1 John 2:25 (v2) This is the promise which he promised us, the eternal life.
- Romans 1:1 (v1) Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Good News of God,
- 1 Timothy 6:3 (v1) If anyone teaches a different doctrine, and doesn’t consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which…
Show all 100 cross-references
- Hebrews 6:17-18 (v2) In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an…
- 1 John 5:11-13 (v2) The testimony is this, that God gave to us eternal life, and this life is in his Son. He who has the Son has the life. He who doesn’t have…
- 2 Timothy 1:1 (v2) Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus,
- Titus 2:13 (vv2–3) looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ,
- 1 Samuel 15:29 (v2) Also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.”
- 2 Timothy 2:13 (v2) If we are faithless, he remains faithful; for he can’t deny himself.”
- 2 Timothy 2:15 (v2) Give diligence to present yourself approved by God, a workman who doesn’t need to be ashamed, properly handling the Word of Truth.
- 2 Timothy 2:23 (v1) But refuse foolish and ignorant questionings, knowing that they generate strife.
- 2 Timothy 2:25 (v1) in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth,
- Titus 2:11-12 (v1) For the grace of God has appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts,…
- 2 Peter 1:3 (v1) seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by…
- Jude 1:21 (v2) Keep yourselves in God’s love, looking for the mercy of our Lord Jesus Christ to eternal life.
- Matthew 25:46 (v2) These will go away into eternal punishment, but the righteous into eternal life.”
- Romans 6:23 (v2) For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
- Colossians 2:2 (v1) that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that…
- 2 Thessalonians 2:13-14 (v1) But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation…
- 1 Timothy 1:11 (v3) according to the Good News of the glory of the blessed God, which was committed to my trust.
- 1 Timothy 3:16 (v1) Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached…
- Titus 3:7 (v2) that being justified by his grace, we might be made heirs according to the hope of eternal life.
- 1 Peter 1:20-23 (v2) who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake, who through him are believers…
- 2 Peter 3:11 (v1) Therefore since all these things will be destroyed like this, what kind of people ought you to be in holy living and godliness,
- 1 John 5:20 (v2) We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in…
- Matthew 25:34 (v2) Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of…
- John 3:15-16 (v2) that whoever believes in him should not perish, but have eternal life. For God so loved the world, that he gave his one and only Son, that…
- John 5:39 (v2) “You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me.
- John 10:28 (v2) I give eternal life to them. They will never perish, and no one will snatch them out of my hand.
- Romans 5:21 (v2) that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
- Philippians 1:1 (v1) Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and servants:
- 1 Thessalonians 5:8 (v2) But since we belong to the day, let’s be sober, putting on the breastplate of faith and love, and for a helmet, the hope of salvation.
- 1 Timothy 1:4-5 (v1) and not to pay attention to myths and endless genealogies, which cause disputes, rather than God’s stewardship, which is in faith— but the…
- 1 Timothy 2:4 (v1) who desires all people to be saved and come to full knowledge of the truth.
- Titus 2:7 (v2) In all things be showing yourself an example of good works. In your teaching, be showing integrity, seriousness, incorruptibility,
- 1 Peter 1:3-4 (v2) Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope…
- 1 Chronicles 6:49 (v1) But Aaron and his sons offered on the altar of burnt offering, and on the altar of incense, for all the work of the most holy place, and to…
- Proverbs 8:23-31 (v2) I was set up from everlasting, from the beginning, before the earth existed. When there were no depths, I was born, when there were no…
- John 6:68 (v2) Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.
- John 10:26-27 (v1) But you don’t believe, because you are not of my sheep, as I told you. My sheep hear my voice, and I know them, and they follow me.
- John 17:2 (v2) even as you gave him authority over all flesh, so he will give eternal life to all whom you have given him.
- Acts 13:48 (v1) As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed.
- Romans 1:2 (v2) which he promised before through his prophets in the holy Scriptures,
- Romans 2:7 (v2) to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life;
- Romans 5:2 (v2) through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God.
- Romans 5:4 (v2) and perseverance, proven character; and proven character, hope:
- Romans 16:25 (v2)
- 2 Corinthians 1:1 (v1) Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the assembly of God which is at Corinth, with all the…
- 1 Timothy 6:19 (v2) laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life.
- 2 Timothy 2:10 (v2) Therefore I endure all things for the chosen ones’ sake, that they also may obtain the salvation which is in Christ Jesus with eternal…
- 1 John 3:2-3 (v2) Beloved, now we are children of God. It is not yet revealed what we will be; but we know that when he is revealed, we will be like him; for…
- Revelation 13:8 (v2) All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life…
- Revelation 17:8 (v2) The beast that you saw was, and is not; and is about to come up out of the abyss and to go into destruction. Those who dwell on the earth…
- John 6:54 (v2) He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.
- John 17:24 (v2) Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you…
- Acts 15:18 (v2) “All of God’s works are known to him from eternity.
- Ephesians 2:8 (v1) for by grace you have been saved through faith, and that not of yourselves; it is the gift of God,
- 1 Thessalonians 2:15 (v2) who killed both the Lord Jesus and their own prophets, and drove us out, and don’t please God, and are contrary to all men,
- 1 Timothy 1:1 (v3) Paul, an apostle of Jesus Christ according to the commandment of God our Savior and the Lord Jesus Christ our hope;
- 1 Timothy 6:12 (v2) Fight the good fight of faith. Take hold of the eternal life to which you were called, and you confessed the good confession in the sight…
- 2 Timothy 1:2 (v4) to Timothy, my beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.
- Titus 3:4-6 (v3) But when the kindness of God our Savior and his love toward mankind appeared, not by works of righteousness which we did ourselves, but…
- Mark 10:17 (v2) As he was going out into the way, one ran to him, knelt before him, and asked him, “Good Teacher, what shall I do that I may inherit…
- Mark 10:30 (v2) but he will receive one hundred times more now in this time: houses, brothers, sisters, mothers, children, and land, with persecutions; and…
- Colossians 1:27 (v2) to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope…
- Titus 2:10 (v3) not stealing, but showing all good fidelity, that they may adorn the doctrine of God, our Savior, in all things.
- 1 John 2:23 (v1) Whoever denies the Son doesn’t have the Father. He who confesses the Son has the Father also.
- Jude 1:3 (v4) Beloved, while I was very eager to write to you about our common salvation, I was constrained to write to you exhorting you to contend…
- 2 Corinthians 2:13 (v4) I had no relief for my spirit, because I didn’t find Titus, my brother, but taking my leave of them, I went out into Macedonia.
- 2 Peter 1:1 (v4) Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our…
- 2 Peter 1:11 (v4) For thus you will be richly supplied with the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ.
- Isaiah 45:15 (v3) Most certainly you are a God who has hidden yourself, God of Israel, the Savior.’ ”
- Isaiah 45:21 (v3) Declare and present it. Yes, let them take counsel together. Who has shown this from ancient time? Who has declared it of old? Haven’t I,…
- Habakkuk 2:3 (v3) For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it;…
- Mark 13:10 (v3) The Good News must first be preached to all the nations.
- Mark 16:15 (v3) He said to them, “Go into all the world, and preach the Good News to the whole creation.
- John 4:42 (v4) They said to the woman, “Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the…
- Acts 10:36 (v3) The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ—he is Lord of all—
- Romans 1:12 (v4) that is, that I with you may be encouraged in you, each of us by the other’s faith, both yours and mine.
- Romans 10:14-15 (v3) How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear…
- 1 Corinthians 9:17 (v3) For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me.
- 2 Corinthians 8:23 (v4) As for Titus, he is my partner and fellow worker for you. As for our brothers, they are the apostles of the assemblies, the glory of Christ.
- Galatians 4:4 (v3) But when the fullness of the time came, God sent out his Son, born to a woman, born under the law,
- Ephesians 2:17 (v3) He came and preached peace to you who were far off and to those who were near.
- Colossians 1:6 (v3) which has come to you, even as it is in all the world and is bearing fruit and growing, as it does in you also, since the day you heard and…
- Colossians 1:23 (v3) if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Good News which you heard,…
- 1 Thessalonians 2:4 (v3) But even as we have been approved by God to be entrusted with the Good News, so we speak: not as pleasing men, but God, who tests our…
- 1 Timothy 2:3 (v3) For this is good and acceptable in the sight of God our Savior,
- 1 Timothy 2:5-7 (v3) For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, the testimony in…
- 1 Timothy 4:10 (v3) For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men,…
- 2 Timothy 1:10-11 (v3) but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light…
- 2 Peter 3:18 (v4) But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.
- Isaiah 12:2 (v3) Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my…
- Daniel 8:23 (v3) “In the latter time of their kingdom, when the transgressors have come to the full, a king of fierce face, and understanding dark…
- Daniel 9:24–10:1 (v3) “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make…
- Daniel 11:27 (v3) As for both these kings, their hearts will be to do mischief, and they will speak lies at one table; but it won’t prosper, for the end will…
- Luke 1:47 (v3) My spirit has rejoiced in God my Savior,
- Luke 2:11 (v4) For there is born to you today, in David’s city, a Savior, who is Christ the Lord.
100 distinct cross-references across this passage (124 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (31 sources)
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John Calvin 1540 · Public Domain On vv1–4 Paul, having only laid the foundations of the church…
Paul, having only laid the foundations of the church in Crete, and hastening to go to another place, (for he was not the pastor of a single island only, but the Apostle of the Gentiles,) had given charge to Titus to prosecute this work as an Evangelist. It is evident from this Epistle that, immediately after Paul’s departure, Satan labored not only to overthrow the government of the Church, but likewise to corrupt its doctrine.
There were some who, through ambitious motives, wished to be elevated to the rank of pastors, and who, because Titus did not comply with their wicked desires, spoke unfavorably of him to many persons. On the other hand, there were Jews who, under the pretense of supporting the Mosaic law, introduced a great number of trifles; and such persons were listened to with eagerness and with much acceptance. Paul therefore writes with this design, to arm Titus with his authority, that he may be able to bear so great a burden; for undoubtedly there were some who fearlessly despised him as being but one of the ordinary rank of pastors. It is also possible that complaints about him were in circulation, to the effect that he assumed more authority than belonged to him when he did not admit pastors till he had made trial and ascertained their fitness.
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Hence we may infer, that this was not so much a private epistle of Paul to Titus, as it was a public epistle to the Cretans. It is not probable that Titus is blamed for having with too great indulgence raised unworthy persons to the office of bishop, or that, as an ignorant man and a novice, he is told what is that kind of doctrine in which he ought to instruct the people; but because due honor was not rendered to him, Paul clothes him with his own authority, both in ordaining ministers and in the whole government of the Church. Because there were many who foolishly desired to have another form of doctrine than that which he delivered, Paul approves of this alone — rejecting all others — and exhorts him to proceed as he had begun.
First, then, he shows what sort of persons ought to be chosen for being ministers. Among other qualifications, he requires that a minister shall be well instructed in sound doctrine, that by means of it he may resist adversaries. Here he takes occasion to censure some vices of the Cretans, but especially rebukes the Jews, who made some kind of holiness to consist in a distinction of food, and in other outward ceremonies. In order to refute their fooleries, he contrasts with them the true exercises of piety and Christian life; and, with the view of pressing them more closely, he describes what are the duties which belong to every one in his calling. These duties he enjoins Titus diligently and constantly to inculcate. On the other hand, he admonishes others not to be weary of hearing them, and shows that this is the design of the redemption and salvation obtained through Christ. If any obstinate person oppose, or refuse to obey, he bids him set that person aside. We now see that Paul has no other object in view than to support the cause of Titus, and to stretch out the hand to assist him in performing the work of the Lord.
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 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 those who boasted of the title of the Church rejected the pure doctrine of Christ. For this reason Paul shows that, though all indiscriminately boast of the name of God, there are many of that multitude who are reprobates; as he elsewhere (Romans 9:7) affirms, that not all who are descended from Abraham according to the flesh, are the lawful children of Abraham.
And the knowledge of that truth I consider the copulative and to be here equivalent to that is; so that the passage might run thus: “according to the faith of the elect of God, that is, the knowledge of that truth which is according to godliness.” This clause explains what is the nature of that “faith” which he has mentioned, though it is not a full definition of it, but a description framed so as to apply to the present context. For the purpose of maintaining that his apostleship is free from all imposture and error, he solemnly declares that it contains nothing but known and ascertained truth, by which men are instructed in the pure worship of God. But as every word has its own weight, it is highly proper to enter into a detailed explanation.
First, when “faith” is called “knowledge,” it is distinguished not only from opinion, but from that shapeless faith which the Papists have contrived; for they have forged an implicit faith destitute of all light of the understanding. But when Paul describes it to be a quality which essentially belongs to faith — to know the truth, he plainly shews that there is no faith without knowledge.
The word truth expresses still more clearly the certainty which is demanded by the nature of faith; for faith is not satisfied with probable arguments, but holds what is true. Besides, he does not speak of every kind of truth, but of the heavenly doctrine, which is contrasted with the vanity of the human understanding. As God has revealed himself to us by means of that truth, so it is alone worthy of the honor of being called “the truth” — a name which is bestowed on it in many parts of Scripture.
“And the Spirit will lead you into all truth.” (John 16:13.)
“Thy word is the truth.” (John 17:17.)
“Who hath bewitched you that ye should not obey the truth?” (Galatians 3:l.)
“Having heard the word of the truth, the gospel of the Son of God.” (Colossians 1:5.)
“He wisheth all to come to the knowledge of the truth.” (1 Timothy 2:4.)
“The Church is the pillar and foundation of the truth.” (1 Timothy 3 15.)
In a word, that truth is the right and sincere knowledge of God, which frees us from all error and falsehood. So much the more ought it to be valued by us, since nothing is more wretched than to wander like cattle during our whole life.
Which is according to godliness. This clause especially limits “the truth” of which he had spoken, but at the same time commends the doctrine of Paul from the fruit and end of it, because it has no other object than that God should be worshipped in a right manner, and that pure religion should flourish among men. In this manner he defends his doctrine from every suspicion of vain curiosity, as he did before Felix, (Acts 24:10,) and afterwards before Agrippa, (Acts 26:1;) for, since all questions which do not tend to edification ought justly to be suspected and even hated by good men, the only lawful commendation of doctrine is this, that it instructs us to fear God and to bow before him with reverence. And hence we are also informed, that the greater progress any one has made in godliness, he is so much the better disciple of Christ; and that he ought to be reckoned a true theologian who edifies consciences in the fear of God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1–4 Of those whom God hath chosen.
Of those whom God hath chosen.
He voucheth his Apostleship, (not for Titus, but for the Cretans’ sake) both by the testimony of his outward calling, and by his consent wherein he agreeth with all the elect from the beginning of the world.
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Minister, as Christ himself, in that that he was a minister and head of the Prophets, is called a servant, Isa. 43:10.
The faith wherein all the elect consent, is the true and sincere knowledge of God, tending to this end, that worshipping God aright that they at length obtain life everlasting according to the promise of God, who is true, which promise was exhibited to Christ in due time according to his eternal purpose.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–4 1 Paul, a servant of God, and an apostle…
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;
Ver. 1. The faith of God’s elect] Not the election of God’s faithful ones, as the Arminians make it.
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And the knowledge of the truth] It is usual with St Paul in the beginning of his Epistles, to utter much in few, and to set down the sum of the whole gospel, as here he doth justification, sanctification, and the hope of salvation, and all by the acknowledging of the truth. This Epistle is called the abridgment of all St Paul’s Epistles; but especially of those two to Timothy, whom he more largely instructeth in point of Church government, because a younger man than Titus, and not so well exercised in ecclesiastical affairs. (Estius.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–4 Paul, a servant of God; that is, in the…
Paul, a servant of God; that is, in the work of the ministry.
And an apostle of Jesus Christ; who glory in this as my greatest honour and dignity, that I was one immediately sent by Jesus Christ to preach the gospel.
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According to the faith of God's elect; κατα πιστιν according to what the elect, or chosen of God from the beginning of the world, have believed; so as it is no new doctrine which I bring: or else κατα here should be translated for, denoting the final cause, as some judge it signifieth, 2Ti 1:1, and in Tit 1:9 of this chapter; then the sense is, that he was sent to be an instrument to beget faith in such as God had chosen unto life. Act 26:18, for those only ordained to eternal life believe, Act 13:48, and Paul was sent to be a helper of their faith. Some think the apostle by this phrase only distinguisheth himself from the ministers of the law.
And the acknowledging of the truth which is after godliness; to which faith men are brought by the knowledge of the truth, and it worketh by the owning, profession, and acknowledgment of the truth; not all propositions of truth, but that which is productive of a godly life, lying in the true worship of God, and a universal obedience to the Divine will.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v1 These verses contain the apostle’s salutation, and the first…
These verses contain the apostle’s salutation, and the first part of this chapter;
in which observe, 1. The person saluting, described by his name, Paul; by his general office, a servant of God; by his special office, an apostle of Jesus Christ; by the end of his office, to preach the faith, and thereby to promote the faith of God’s elect, and to bring persons to the acknowledgment of the doctrine of the gospel, which is truth according to godliness.
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Learn hence, That the great design and end of preaching the gospel, is, to produce faith in the heart, and holiness or godliness in the life, of those that sit under it; not that common, notional, and intellectual faith, which is ofttimes found in unholy persons: but that lively faith, which is elsewhere called the faith of the operation of God, and here, the faith of God’s elect; even such a faith as is the parent and principle of obedience.
Observe, 2. The apostle declares a farther end of his office, namely, to raise Christians up to a lively hope and expectation of that eternal life, which that God, who cannot lie, hath promised before the world began.
But how could God then promise, when there was none to promise to?
Ans. The promise was made to Christ, and in him to all his members: for there was a federal transaction betwixt the Father and the Son from all eternity; the Son promised to give his soul an offering for sin, and the Father engaged that he should see his seed, and the travail of his soul.
Observe, 3. How God, who promised us in Christ eternal life before all time, did accompolish and make good that word in the fulness of time.
Tit 1:3. He hath in due time manifested his word through preaching; that is, What God so long ago purposed in himself, and promised to his Son, he hath in the fittest appointed season made manifest by the preaching of the gospel, which is committed to me by the appointment of God and Christ.
Learn hence, That the doctrine of salvation is much more clearly revealed to us that live under the gospel, than it was to the fathers of the Old Testament. Life and immortality, that is, the clearer knowledge and more full assurance of eternal life, is now brought about by the preaching of the gospel.
Observe, 4. The person saluted, Titus, described by his relation. St. Paul’s son in the faith; he begat him by his ministry unto God, was the instrument of his conversion unto Christianity; his son after the common faith.
Where note, That the church has but one faith common to all Christians, it has one common object of faith, Christ crucified; it has one common end of faith, eternal salvation; this is the end of every believer’s faith and hope.
Observe lastly, The salutation itself: Grace, mercy, and peace, from God the Father, and the Lord Jesus Christ our Saviour; that is, all spiritual, temporal, and eternal blessings, I most heartily wish unto you, from God the Father, and Jesus Christ our worthy Mediator.
Learn hence, That whatever spiritual grace or temporal blessings we now receive from God, is from him not barely as a Creator, but as a Father, a gracious Father in Christ, in whom he pours forth the immensity of his love upon us, and through whom he conveys all kind of blessings unto us.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v1 Here is the preface to the epistle, showing,
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 promise before the world began? Answer, By promise some understand his decree: he purposed it in his eternal counsels, which were as it were his promise in embryo: or rather, say some, pro chronōn aiōniōn is before ancient times, or many years ago, referring to the promise darkly delivered, Gen 3:15. Here is the stability and antiquity of the promise of eternal life to the saints. God, who cannot lie, hath promised before the world began, that is, many ages since. How excellent then is the gospel, which was the matter of divine promise so early! how much to be esteemed by us, and what thanks due for our privilege beyond those before us! Blessed are your eyes, for they see, etc. No wonder if the contempt of it be punished severely, since he has not only promised it of old, but (Tit 1:3) has in due times manifested his word through preaching; that is, made that his promise, so darkly delivered of old, in due time (the proper season before appointed) more plain by preaching; that which some called foolishness of preaching has been thus honoured. Faith comes by hearing, and hearing by the word of God, by the word preached. Which is committed unto me. The ministry is a trust; none taketh this honour, but he who is thereunto appointed; and whoso is appointed and called must preach the word. Co1 9:16, Woe is unto me if I preach not the gospel. Nonpreaching ministers are none of the apostle's successors. According to the commandment of God our Saviour. Preaching is a work appointed by a God as a Saviour. See a proof here of Christ's deity, for by him was the gospel committed to Paul when he was converted (Act 9:15, Act 9:17, and Act 22:10, Act 22:14, Act 22:15), and again when Christ appeared to him, Act 22:17. He therefore is this Saviour; not but that the whole Timothy concur therein: the Father saves by the Son through the Spirit, and all concur in sending ministers. Let none rest therefore in men's calling, without God's; he furnishes, inclines, authorizes, and gives opportunity for the work.
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II. The person written to, who is described, 1. By his name, Titus, a Gentile Greek, yet called both to the faith and ministry. Observe, the grace of God is free and powerful. What worthiness or preparation was there in one of heathen stock and education? 2. By his spiritual relation to the apostle: My own (or my genuine) son, not by natural generation, but by supernatural regeneration. I have begotten you through the gospel, said he to the Corinthians, Co1 4:15. Ministers are spiritual fathers to those whom they are the means of converting, and will tenderly affect and care for them, and must be answerably regarded by them. "My own son after the common faith, that faith which is common to all the regenerate, and which thou hast in truth, and expressest to the life." This might be said to distinguish Titus from hypocrites and false teachers, and to recommend him to the regard of the Cretans, as being among them a lively image of the apostle himself, in faith, and life, and heavenly doctrine. To this Titus, deservedly so dear to the apostle, is,
III. The salutation and prayer, wishing all blessings to him: Grace, mercy, and peace, from God the Father, and the Lord Jesus Christ our Saviour. Here are, 1. The blessings wished: Grace, mercy, and peace. Grace, the free favour of God, and acceptance with him. Mercy, the fruits of that favour, in pardon of sins, and freedom from all miseries by it, both here and hereafter. And peace, the positive effect and fruit of mercy. Peace with God through Christ who is our peace, and with the creatures and ourselves; outward and inward peace, comprehending all good whatsoever, that makes for our happiness in time and to eternity. Observe, Grace is the fountain of all blessings. Mercy, and peace, and all good, spring out of this. Get into God's favour, and all must be well; for, 2. These are the persons from whom blessings are wished: From God the Father, the fountain of all good. Every blessing, every comfort, comes to us from God as a Father; he is the Father of all by creation, but of the good by adoption and regeneration. And the Lord Jesus Christ our Saviour, as the way and means of procurement and conveyance. All is from the Father by the Son, who is Lord by nature, heir of all things, and our Lord, Redeemer, and head, ordering and ruling his members. All are put under him; we hold of him, as in capite, and owe subjection and obedience to him, who is also Jesus and Christ, the anointed Saviour, and especially our Saviour, who believe in him, delivering us from sin and hell, and bringing us to heaven and happiness.
Thus far is the preface to the epistle; then follows the entrance into the matter, by signifying the end of Titus's being left in Crete.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–4 Paul, a servant of God,.... So James styles himself,…
Paul, a servant of God,.... So James styles himself, Jam 1:1 and others of the apostles, as Peter and Jude, call themselves the servants of Jesus Christ; and as does the Apostle Paul also; and both seem to be esteemed by them as high characters and titles of honour, by which they chose to be described and known. Paul, before his conversion, was a servant of sin, of divers lusts and pleasures, and which he owns in this epistle, Tit 3:3 but being called by grace, he became free from the vassalage of sin, and became a servant of God, and of righteousness; and henceforward, from a principle of grace, and being constrained by love, served the Lord, and yielded obedience to his commands and ordinances, with all readiness and cheerfulness: though this character belongs to him in a higher sense than it does to believers in common; and respects his ministerial service, or his serving God in the Gospel of his Son; in which he, and others, were eminently the servants of the most high God, whose business greatly lay in showing unto men the way of salvation.
And an apostle of Jesus Christ: constituted, qualified, and sent by him to preach his Gospel; and who had his mission, commission, and doctrine from him; and was an ambassador of his, who represented him, and preached him; and had a power of working miracles to confirm his mission and ministry; and so had all the signs and proofs of an apostle in him; See Gill on Rom 1:1.
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And according to the faith of God's elect: which may either denote the agreement there was between the ministry of the apostle, and the faith of the choice and eminent saints of God, under the former dispensation; he saying no other things than what Moses, and the prophets did; and laying no other foundation of salvation than they did, and which is therefore called the foundation of the apostles and prophets; and directing souls to the righteousness, sacrifice, and blood of Christ, the Lamb slain from the foundation of the world, to which the faith of Old Testament saints looked, and by whose grace they were justified, pardoned, and saved, as we are: or else the way and manner in which he became an apostle; it was "by, in, or through the faith of God's elect", as the Syriac version renders it; he was chosen of God, and brought as such to believe in Christ, and then called to be an apostle: or rather this may regard the end of his apostleship, and be rendered, "unto the faith of God's elect"; that is, either he was appointed an apostle, to preach the doctrine of faith, which once he destroyed, and which is but one, and is common to all the elect, and what is commonly received, and embraced by the elect of God, in all ages; or to be a means and instrument of bringing the elect of God to that faith in Christ, which is peculiar to them; see Rom 1:5. There are some persons who are styled the elect of God; these are not all men, some are vessels of wrath fitted to destruction, ungodly men, foreordained to condemnation and given up to believe a lie, that they might be damned; nor the Jews only, nor all of them, for though, as a nation, they were chosen, above all others, to many outward privileges, yet they were not chosen to special grace, and eternal glory; only a remnant, according to the election of grace: but these are some of both, Jews and Gentiles; some of every kindred, tongue, people, and nation; these were chosen in Christ from eternity, and are the peculiar objects of the affection and care of God, whom he calls, justifies, and glorifies: and there is a special "faith" that belongs to these; which is a spiritual looking to Christ, a going to him, a laying hold and leaning on him, and trusting in him for salvation; and this faith is peculiar to the elect of God; all men have it not, and those that have it, have it through the free gift of God; nor is it given to any but to the chosen ones. The reason why the Jews did not believe in Christ, was, because they were not of this number, Joh 10:26. And this faith is secured and, made sure to them by their election; they are chosen to it, and through it to salvation; they believe in consequence, and by virtue of it; and certainly obtain it in all ages, as well as righteousness, life, and salvation; and it is that by which they are known to be the elect of God: and the apostle mentions it in this form, and manner, to distinguish it from other faith; the faith of devils, and of reprobates, and the historical and temporal faith of hypocrites, and nominal professors.
And the acknowledging of the truth; by which is meant the Gospel, often called the truth, and the word of truth; in distinction from that which was shadowy, the ceremonies of the law; and in opposition to that which is false, it being from the God of truth, concerning Christ, who is the truth; and containing nothing but truth, and what is led into by the Spirit of truth. Now to preach, spread, and defend this, was the apostle constituted in his office as such; and which he did preach with all clearness and faithfulness, to bring souls to a spiritual and experimental knowledge of it, and so to an acknowledgment, a public owning and professing of it:
which is after godliness; the Gospel is a doctrine according to godliness; the truths of it have an influence, both on internal and external godliness; they direct to, and promote the worship and fear of God, and a religious, righteous, sober, and godly life and conversation.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–4 Paul, a servant of God, and an apostle of…
Paul, a servant of God, and an apostle of Jesus Christ - Titles suitable to the person of Paul, and the office he was assigning to Titus. According to the faith - The propagating of which is the proper business of an apostle. A servant of God - According to the faith of the elect. An apostle of Jesus Christ - According to the knowledge of the truth. We serve God according to the measure of our faith: we fulfil our public office according to the measure of our knowledge. The truth that is after godliness - Which in every point runs parallel with and supports the vital, spiritual worship of God; and, indeed, has no other end or scope. These two verses contain the sum of Christianity, which Titus was always to have in his eye. Of the elect of God - Of all real Christians
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–4 Chronological Notes relative to this Epistle.
THE EPISTLE OF PAUL THE APOSTLE TO TITUS.
Chronological Notes relative to this Epistle.
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-Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, 5573.
-Year of the Alexandrian era of the world, 5567.
-Year of the Antiochian era of the world, 5557.
-Year of the Julian period, 4775.
-Year of the world, according to Archbishop Usher, 4069.
-Year of the world, according to Eusebius, in his Chronicon, 4293.
-Year of the minor Jewish era of the world, or that in common use, 3825.
-Year of the Greater Rabbinical era of the world, 4424.
-Year from the Flood, according to Archbishop Usher, and the English Bible, 2413.
-Year of the Cali yuga, or Indian era of the Deluge, 3167.
-Year of the era of Iphitus, or since the first commencement of the Olympic games, 1005.
-Year of the era of Nabonassar, king of Babylon, 812.
-Year of the CCXIth Olympiad, 1.
-Year from the building of Rome, according to Fabius Pictor, 812.
-Year from the building of Rome, according to Frontinus, 816.
-Year from the building of Rome, according to the Fasti Capitolini, 817.
-Year from the building of Rome, according to Varro, which was that most generally used, 818.
-Year of the era of the Seleucidae, 377.
-Year of the Caesarean era of Antioch, 113.
-Year of the Julian era, 110.
-Year of the Spanish era, 103.
-Year from the birth of Jesus Christ according to Archbishop Usher, 69.
-Year of the vulgar era of Christ's nativity, 65 or 66.
-Year of Gessius Florus, governor of the Jews, 1.
-Year of Vologesus, king of the Parthians, 16.
-Year of L. C. Gallus, governor of Syria, 1.
-Year of Matthias, high priest of the Jews, 3.
-Year of the Dionysian period, or Easter Cycle, 66.
-Year of the Grecian Cycle of nineteen years, or Common Golden Number, 9; or the first after the third embolismic.
-Year of the Jewish Cycle of nineteen years, 6, or the second embolismic.
-Year of the Solar Cycle, 18.
-Dominical Letter, it being the first after the Bissextile, or Leap Year, F.
-Day of the Jewish Passover, according to the Roman computation of time, the VIIth of the ides of April, or, in our common mode of reckoning, the seventh of April, which happened in this year on the day after the Jewish Sabbath.
-Easter Sunday, the day after the ides of April, or the XVIIIth of the Calends of May, named by the Jews the 22d of Nisan or Abib; and by Europeans in general, the 14th of April.
-Epact, or age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible,) 28.
-Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 5.
-Monthly Epacts, or age of the moon on the Calends of each month respectively, (beginning with January,) 5, 7, 6, 7, 8, 9, 10, 11, 12, 12, 14, 14.
-Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 17.
-Year of the reign of Caius Tiberius Claudius Nero Caesar, the fifth Roman emperor computing from Augustus Caesar, 12.
-Roman Consuls, A. Licinius Nerva Silanus, and M. Vestinius Atticus; the latter of whom was succeeded by Aninius Cerealis, on July 1st.
CHAPTER I.
The apostle's statement of his character, his hope, and his
function, 1-3.
His address to Titus, and the end for which he left him in
Crete, 4,5.
The qualifications requisite in those who should be appointed
elders and bishops in the Church of God, 6-9.
Of false teachers, 10, 11.
The character of the Cretans, and how they were to be dealt
with, 12-14.
Of the pure, the impure, and false professors of religion,
15, 16.
NOTES ON CHAP. I.
Verse 1. Paul, a servant of God] In several places of his other epistles St. Paul styles himself the servant of Jesus Christ, but this is the only place where he calls himself the servant of God. Some think that he did this to vindicate himself against the Jews, who supposed he had renounced God when he admitted the Gentiles into his Church. But if thus to vindicate himself was at all necessary, why was it not done in his Epistle to the Romans, the grand object of which was to prove that the Gentiles came legally into the Church on believing in Christ, with out submitting to circumcision, or being laid under obligation to observe the rites and ceremonies of the Jewish law? This reason seems too fanciful. It is very likely that in the use of the phrase the apostle had no particular design; for, according to him, he who is the servant of Christ is the servant of God, and he who is God's servant is also the servant of Christ.
The faith of God's elect] The Christians, who were now chosen in the place of the Jews, who, for their obstinate rejection of the Messiah, were reprobated; i.e. cast out of the Divine favour.
The acknowledging of the truth] For the propagation of that truth, or system of doctrines, which is calculated to promote godliness, or a holy and useful life.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1–2 Tit 1:1. Paul, a servant of the one living…
Tit 1:1. Paul, a servant of the one living and true God — In some of his other epistles, Paul calls himself a servant of Jesus Christ; but this is the only one in which he calls himself a servant of God: an appellation which some think he took because the Judaizing teachers in Crete affirmed that he had apostatized from God, by receiving into his church the uncircumcised Gentiles, and thereby freeing them from obedience to the law of Moses, as a term of salvation. And an apostle of Jesus Christ — By this title he distinguishes himself from other pious and holy men, who were all servants of God; and asserts his apostleship, not to raise himself in the estimation of Titus, but to make the false teachers in Crete, and all in every age who should read this letter, sensible that every thing he ordered Titus to inculcate was of divine authority. According to the faith of God’s elect — That is, God’s true people; the propagation of which faith was the proper business of an apostle. And the acknowledging of the truth — That is, the doctrine of the gospel here termed the truth, to distinguish it from the errors of heathenism, and the shadows of the Mosaic law; and because it teaches the true, and the only true way of salvation for Jews and Gentiles; which is after godliness — Which in every point agrees with and supports the true, vital, spiritual worship and service of God; and indeed has no other end or scope. These two verses contain the sum of Christianity, which Titus was always to have in his eye.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–4 Paul, a servant of God, and an apostle of…
Paul, a servant of God, and an apostle of Jesus Christ - See notes at Rom 1:1; compare the notes at 1Co 9:1-5.
According to the faith of God’s elect - Compare the Rom 8:33 note; Eph 1:4 note; 2Ti 2:10 note. The meaning of the word rendered here, “according to” - κατὰ kata - is, probably, with reference to; that is, he was appointed to be an apostle with respect to the faith of those whom God had chosen, or, in order that they might be led to believe the gospel. God had chosen them to salvation, but he intended that it should be in connection with their believing, and, in order to that, he had appointed Paul to be an apostle that he might go and make known to them the gospel. It is the purpose of God to save His people, but he does not mean to save them as infidels, or unbelievers. He intends that they shall be believers first - and hence he sends his ministers that they may become such.
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And the acknowledging of the truth - In order to secure the acknowledgment or recognition of the truth. The object of the apostleship, as it is of the ministry in general, is to secure the proper acknowledgment of the truth among men.
Which is after godliness - Which tends to promote piety towards God. On the word rendered godliness, see the notes at 1Ti 2:2; 1Ti 3:16. - The truth, the acknowledgment of which Paul was appointed to secure, was not scientific, historical, or political truth: it was that of religion - that which was adapted to lead men to a holy life, and to prepare them for a holy heaven.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1–4 According to the faith of the elect of God;…
According to the faith of the elect of God; that is, of the Christians, now the elect people of God. --- Truth, which is according to piety: because there may be truth also in things that regard not piety. By truth, St. John Chrysostom here understands the truth of the Christian religion, as distinguished from the Jewish worship, which consisted in a great measure in the figures and types of truth. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain On v1 Titus Chapter 1
Titus Chapter 1
The Epistle to Titus is occupied with the maintenance of order in the churches of God.
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The especial object of those written to Timothy as the maintenance of sound doctrine, although speaking of other things with regard to which the apostle gives directions for the conduct of Timothy. This the apostle himself tells us. In the First Epistle to Timothy we see that Paul had left his beloved son in the faith at Ephesus, in order to watch that no other doctrine was preached there; the assembly is the pillar and support of the truth. In the Second Epistle we find the means by which Christians are to be strengthened in the truth, when the mass have departed from it.
Here, in Titus, the apostle says expressly that he had left him in Crete to set in order things that wee yet wanting, and to establish elders in every city. Although more or less the same dangers presented themselves to the mind of Paul as when writing to Timothy, yet we find that the apostle enters at once upon his subject with a calmness which shews that his mind was not pre-occupied in the same way with those dangers, and that the Spirit could engage him more entirely with the ordinary walk of the assembly; so that this epistle is much more simple in its character. The walk that becomes Christians, with regard to the maintenance of order in their relationships of each other, and the great principles on which this walk is founded, form the subject of the book. The state of the assembly comes but little before us. Truths that flow more entirely from the Christian revelation, and that characterize it, have more place in this epistle than in those addressed to Timothy. On the other hand, prophecies concerning the future condition of Christianity, and the development of the decline that had already commenced, are not repeated here. While stating in a remarkable way certain truths with respect to Christianity, the tone of the epistle is more calm, more ordinary.
The promise of life is particularly spoken of here as well as in Timothy. Moreover this promise distinguishes Christianity, and the revelation of God (as the Father) in Christ , from Judaism.
But in this epistle the great boundaries of Christianity are set forth at the outset. The faith of the elect, the truth which is according to godliness, the promise before the world began of eternal life, and the manifestation of the word of God through preaching are the subjects of the introduction. The title of “Saviour” is here, as in Timothy, added to the name of God as well as to that of Christ.
This introduction is not without importance. That which it contains is presented to Titus by the apostle as characterizing his apostleship, and as the special subject of his ministry. It was not a development of Judaism, but the revelation of a life, and of a promise of life which subsisted (that is, in Christ, the object of the divine counsels) before the world was. Accordingly faith was found, not in the confession of the Jews, but in the elect brought by grace to the knowledge of the truth. It was the faith of the elect: this is an important truth, and that which characterizes faith in the world. Others may indeed adopt it as a system; but faith is in itself the faith of the elect. Among the Jews this was not the case. The public confession of their doctrine, and confidence in the promises of God, belonged to every one who was born an Israelite. Others may pretend to the Christian faith; but it is the faith of the elect. Its character is such that human nature neither embraces it nor conceives it, but finds it to be a stumbling-stone. It discloses a relationship with God, which to nature is inconceivable and at the same time presumptuous and insupportable. To the elect it is the joy of their soul. the light of their understanding, and the sustainment of their heart. it places them in a relationship with God which is all that their heart can desire, but which depends entirely on that which God is; and this the believer desires. It is a personal relationship with God Himself; therefore it is the faith of God’s elect. Hence also it is for all the Gentiles as well as the Jews.
This faith of God’s elect has an intimate character in relation to God Himself. It rests on Him, it knows the secret of His eternal counsels-that love which made the elect the object of His counsels. But there is another character connected with it, namely, confession before men. There is the revealed truth by which God makes Himself known, and claims the submission of man’s mind and the homage of his heart. This truth places the soul in a true relationship with God. It is truth according to godliness.
The confession of the truth therefore is an important character of Christianity, and of the Christian. There is in the heart the faith of the elect, personal faith in God and in the secret of His love; and there is confession of the truth.
Now that which formed the hope of this faith was not earthly prosperity, a numerous posterity, the earthly blessing of a people whom God acknowledged as His own. I t was life eternal, promised of God in Christ before the world was, outside the world and the divine government of the world and the development of the character of Jehovah in that government.
It was eternal life. It is in connection with the nature and with the character of God Himself; and, having its source in Him, proceeding from Him, it was the thought of His grace, and declared to be such in Christ, before a world existed into which the first man was introduced in responsibility (his failure in which is his history up to Christ the second Man, and the cross in which He bore its consequences for us, and obtained that eternal life for us in its full glory with Himself), and which was the sphere of the development of God’s government over that which was subject to Him-a very different thing from the communion of a life by which one participates in His nature, and which is its reflection. This is the hope of the gospel (for we are not speaking of the assembly here), the secret treasure of the faith of the elect, of which the revealed word assures us.
“Promised before the world began” is a remarkable and important expression. One is admitted into the thoughts of God before the existence of this changing and mingled scene, which bears witness of the frailty and sin of the creature-of the patience of God, and His ways in grace and in government. Eternal life is connected with the unchangeable nature of God, with counsels which are as abiding as His nature, with His promises, in which He cannot deceive us, and to which He cannot be unfaithful. Our portion in life existed before the foundation of the world, not only in the counsels of God, not only in the Person of the Son, but in the promises made to the Son as our portion in Him. It was the subject of those communications from the Father to the Son, of which we were the objects, the Son being their depository. [1] Marvelous knowledge which has given us of the heavenly communication of which the Son was the object, in order that we might understand the interest which we have in the thoughts of God, of which we were the objects in Christ before all the ages!
That which the word is becomes also more clear to us through this passage. The word is the communication, in time, of the eternal thoughts of God Himself in Christ. It finds man under the power of sin, and reveals peace and deliverance, and it shews ho he can have part in the result of God’s thoughts. But these thoughts themselves are nothing else than the plan, the eternal purpose, of His grace in Christ, to bestow on us everlasting life in Christ-a life which existed in God before the world was. The word is preached, manifested (that is, the revelation of the thoughts of God in Christ). Now those thoughts gave us eternal life in Christ; and this was promised before the ages. The elect, believing, know it, and possess the life itself. They have the witness in themselves; but the word is the public revelation on which faith is founded, and which has universal authority over the consciences of men, whether they receive it or not. Just as in 2Ti 1:9-10 it is presented as salvation, but then made manifest.
It will be observed that faith here, is faith in a personally held, known, truth; a faith which only the elect can have, who possess the truth as God teaches it. “The faith” is used also for Christianity as a system in contrast with Judaism. Here it is the secret of God in contrast with a law promulgated to an outward people. This promise, which dated from before the revealed ages, and which was sovereign in its application, was especially committed to the apostle Paul that he might announce it by preaching. To Peter the gospel was committed more as the fulfillment of the promises made to the fathers, which Paul also recognizes, with the evangelical events that confirmed and developed them by the power of God manifested in the resurrection of Jesus, the witness of the power of this life.
John presents life more in the Person of Christ and then imparted to us, the characteristic fruits of which he sets forth.
We shall find that the apostle has not the same intimacy of confidence in Titus as in Timothy. He does not open his heart to him in the same way. Titus is a beloved and faithful servant of God and also the apostle’s son in the faith; but Paul does not open his heart to him in the same manner-does not communicate to him his anxieties, his complainings-does not pour out his soul to him-as he did to Timothy. To tell of all one sees that is heart-breaking and disquieting in the work one is engaged in-that is the proof of confidence. One has confidence with regard to the work, and one speaks of it with regard to oneself, with regard to all, and there is no restraint, no measuring how far one ought to speak of oneself, of what one feels, of all things. This the apostle does with Timothy, and the Holy Ghost has been pleased to portray it for us. In writing to Timothy doctrine above all occupied the apostle’s mind: by its means the enemy wrought and endeavored to ruin the assembly. Bishops only come into mind as an accessory thing. Here they have a primary place. Paul had left Titus in Crete to set in order the things that were yet wanting, and to ordain elders in every city, as he had already commanded him. It is not here a question of the desire any one might have to become a bishop, nor (in that view) of describing the character suitable to this charge, but of appointing them; and for this task Titus was furnished with authority on the apostle’s part. The necessary qualifications are made known to him, in order that he might be able to decide according to apostolic wisdom. So that on the one hand he was invested by the apostle with authority to appoint them , and on the other hand instructed by him with respect to the requisite qualifications. Apostolic authority and wisdom concurred to render him competent to perform this grave and important work.
We see also that this apostolic delegate was authorized to set in order that which necessary to the welfare of the assemblies in Crete. Already founded, they yet needed directions with regard to many details of their walk; and apostolic care was requisite to give them these, as well as for the establishment of functionaries in the assemblies. This task the apostle had committed to the approved fidelity of Titus, furnished with his own authority by word of mouth and here in writing; so that to reject Titus was to reject the apostle and consequently the Lord who had sent him. Authority in the assembly of God is a serious thing-a thing that proceeds from God Himself. It can be exercised through influence by the gift of God; by functionaries, when God establishes them by instruments whom He has chosen and sent for this purpose.
It is not necessary here to enter upon the detail of qualifications that were fill the office of bishop suitably. They are, in the main, the same as those mentioned in the epistle to Timothy. They are qualities, not gifts; qualities-outward, moral, and circumstantial-that proved the fitness of the individual for the charge of watching over others. It may perhaps occasion surprise that the absence of gross misconduct should have a place here; but the assemblies were more simple than people think, and the persons of whom they were composed had but recently come out from the most deplorable habits; and therefore a previous conduct that commanded the respect of others was necessary to give weight to the exercise of the office of superintendence. It was also needful that he who was invested with this charge should be able to convince gainsayers. For they would have to do with such, especially among the Jews, who were always and everywhere active in opposition to the truth, and subtle in perverting the mind.
The character of the Cretans occasioned other difficulties, and required the exercise of preemptory authority; Judaism mingled itself with the effect of this national character. It was needful to be firm and to act with authority, that they might continue sound in the faith.
Moreover, he had still to speak concerning ordinances and traditions, those evil plagues in the church of God which provoke Him to jealousy, and which, by exalting man, are opposed to His grace. One thing was not pure, another was forbidden by an ordinance. God claims the heart. To the pure all things are pure; for him whose heart is defiled it needs not to go out of himself to find that which is impure; but convenient, in order to be able to forget what is within. The mind and conscience are already corrupt. They talk of knowing God, but in their works they deny Him, being unprofitable and reprobate as regards every work really good.
Titus, who was not only to appoint others for the purpose, but, being there clothed with authority, was himself to watch over the order and moral walk of the Christians, was charged (as is the case throughout these three epistles-Timothy, Titus, Philemon) to see that every one, according to his position, walked in agreement with moral and relative propriety-an important thing, and which shelters from the attacks of Satan, and from confusion in the assembly. True liberty reigns in the assembly; moral order secures this; and the enemy finds no better occasion to dishonour the Lord and ruin the testimony and throw all into disorder, thus giving the world occasion to blaspheme, than the forgetfulness of grace and holy order among Christians. Let us not deceive ourselves: if these proprieties are not maintained (and they are beautiful and precious), then the liberty (and it is beautiful and precious, and unknown to the world, who are ignorant of what grace is), the excellent liberty of the Christian life, gives room for disorder which dishonors the Lord and throws moral confusion into everything.
Often, in perceiving that the weakness of man has given occasion to disorder where Christian liberty reigns, instead of seeking the true remedy, men have destroyed the liberty; they banish the power and operation of the Spirit-for where the Spirit is, there is liberty in every sense-the joy of the new relationships in which all are one. But, while severing every bond for the Lord’s sake when necessary, the Spirit recognizes every relationship which God has formed; even when we break them-as death does-through the exigency of the call of Christ, which is superior to them all. But while we are in them (the call of Christ apart), we are to act suitably to the relationship. Age and youth, husband and wife, child and parent, slave and master, all have their own proprieties to maintain towards each other, a behavior in accordance with the position in which we stand.
Footnotes for Titus Chapter 1
1: Compare Pro 8:30-31 and Luk 2:14 and Psa 40:6-8, “hast thou opened” being really, “thou has dug ears for me”-that is, prepared a body, the place of obedience, or a servant (Php 2:1-30)’ so translated by LXX, and accepted in Hebrews as just.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Superscription and Benediction
I
Superscription and Benediction
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Tit_1:1-4
1Paul, a servant of God, and an Apostle of Jesus Christ,1 according to [for] the faith of God’s elect, and [for] the acknowledging [knowledge] of the truth 2which is after [which leads to] godliness; in [upon] hope of eternal life, which God, that cannot lie [lieth not], promised before the world began [before eternal 3times]; but [and] hath in due times [in his time] manifested his word through [the] preaching, which is committed [entrusted] unto me according to the commandment 4of God our Saviour; to Titus, mine [his] own [genuine] son after the [in virtue of] common faith: Grace [mercy],2 and peace, from God the Father and [the Lord]3 Jesus Christ, our Saviour.
EXEGETICAL AND CRITICAL
Tit_1:1. Servant of God. This appellation does not occur in the two other Pastoral Epistles, which use the word “Apostle:” here the phrase is “servant and Apostle,” the first more general, denoting the religious, the other, more specific, indicating the Christian character, in which the author presents himself.—For the faith, κατὰ πίστιν. Not according to the faith (as Matthies and Luther) [also Ital. Vulg. A. V.; this would make the faith of the elect the rule and measure of the Apostle’s office.—D.], but indicating the object of Paul’s apostleship: in order to bring about the faith of God’s chosen ones (which proceeds, according to Rom_10:14, from the preaching of the gospel; comp. Act_13:48; Rom_1:5).—And further: for the knowledge of the truth,καὶ επίγνωσιν ἀληθείας [and (for producing) the full knowledge of the truth, i.e., the gospel.—D.]. Not without indirect reference to the Gnosticism of those days, which was becoming developed, the Apostle says that it was certainly his aim also, to lead the ignorant to knowledge, but to such a γνῶσις as is derived from faith, and then in turn leads to godliness, and which consequently has a different root and a different aim from the “science” falsely so called (1Ti_6:20). The ethical rules of the false teachers were in some respects too rigid, and in others far too lax: in opposition to these he insists upon a knowledge of the truth which is for godliness,i.e., which makes godliness its aim and end. Thus explained, κατά has the same signification as in the phrase κατὰ πίστιν just before; while the other explanation, “the truth which is according to godliness,” gives neither a clear nor a Pauline thought.
Tit_1:2. On hope of eternal life,ἐπʼ ἐλπίδι (comp. Rom_4:18; Rom_8:21; 1Co_9:10.—Eternal life is here, as in Rom_6:22, and elsewhere, the object of hope. The clause “on hope of eternal life” is not to be exclusively referred to “truth” nor to “godliness,” but to the whole of the preceding sentence. The Apostle having, in Tit_1:1, stated the end of his apostleship, now says (Tit_1:2) that he discharges this duty in or on [resting on] the hope of eternal life, and thus intimates not obscurely by what power he was enabled to fulfil that mission, since he immediately testifies of the security of this hope. [The believer already possesses eternal life, but in its complete fulness he is to receive it hereafter (comp. Col_3:3-4). Huther.—D.]—Which [sc. eternal life. De Wette, Huther.] God,ἀψευδής, &c., exhibiting the character of God as true and faithful—a word selected, perhaps, with a reference to the deceitfulness of the Cretans (Tit_1:12), promised, namely, through the prophets (Rom_1:2), before eternal times, not to be taken absolutely, as in 2Ti_1:9, but to be understood of the Old Testament period, which dates from the first annunciation of the gospel (Gen_3:15).—[The solution of the difficulty, that no promise was actually made till the race of man existed, must be found by regarding, as in 2Ti_1:9, the construction as a mixed one—compounded of the actual promise made in time, and the Divine purpose from which the promise sprung, fixed in eternity. Thus, as there God is said to have given us grace in Christ from eternal ages, meaning that the gift took place as the result of a Divine purpose fixed from eternity, so here He is said to have promised eternal life from eternal ages, meaning that the promise took place as the result of a purpose fixed from eternity. Alford.]
Tit_1:3. And [But] in His time, &c. [Lit. His own (appointed) times. De Wette.] Here again we have the same antithesis between the period of the hidden and the revealed mystery, as in Rom_16:23; Eph_3:5. The time of this revelation is described as that which God fixed and arranged in His eternal wisdom (see also 1Ti_2:6 ; Gal_4:4).—Through the preaching, &c., ὅ ἐπιστεύθην ἐγώ (comp. on 1Ti_1:11). “Paul’s designation of his preaching, as the means by which that revelation was made, rests upon the ground that he knew beyond any other apostle the depths of the Divine purpose, and that through him it was made known to all nations (2Ti_4:17).” Huther.—According to the commandment, &c., referring to the charge which the Apostle, immediately upon his conversion, and frequently afterwards in various ways, had received. By the addition of this clause, Paul emphatically denies that in his preaching he has acted in any way on his own authority. On the representation of God as Saviour, which is peculiar to the Pastoral Epistles, see on 1Ti_1:1. [The idea in its connected form is, that it was the will of God that Paul should publicly preach the gospel, the proper time having now arrived for the universal knowledge of eternal life.—D.]
Tit_1:4. To Titus, see Introduction, § 1.—His genuine son,γνησίῳ τέκνῳ, the same name by which Timothy is called in 1Ti_1:2, on which see note.—By virtue of common faith,κατὰ κοινὴν πίστιν. The Apostle probably lays special emphasis upon this communion of the faith, with reference to the heathen descent of Titus, as distinguished from his own Jewish extraction. The principle in the case is that stated in Col_3:11; Gal_5:6. Κατά indicates the point of view from which Titus could be regarded as a son of Paul: fidei respectu, Beza.—Grace [mercy], peace. The second word of this affectionate trilogy is omitted by C.1 D. E. F. G. [Cod. Sin.], &c. It is possible, however, that this omission is a correction, designed to bring the phrase into agreement with the one employed in the other epistles of Paul, in forgetfulness of the fact, that, in the Pastoral epistles, a slight variation might not unnaturally occur. On internal grounds it is at least not improbable that in these epistles, the composition of which falls into one and the same period of his life, the Apostle should have sent his greeting to his fellow-laborers in a somewhat more extended form than was customary with him when writing to the churches (see on 1Ti_1:2).
DOCTRINAL AND ETHICAL
1. The copiousness and richness of this introduction, when the brevity of the Epistle itself is considered, are an internal proof of its genuineness. An impostor would have regarded such copiousness, which is not found in many of the other epistles of Paul, as superfluous and unadvisable.
2. The explanation of the Apostle in regard to his special calling is of permanent value, because it brings before us in a few lines his entire work as an Apostle. Its origin is from God; its end, to bring the elect to faith, through faith to the knowledge of the truth, and through this again to true, sincere, and hearty godliness; its support and prospect is the hope of eternal life; its proper centre, the announcement of salvation, which, through the agency of God, was predicted before eternal times, and at a later period was provided; its measure, the command of God, to which his servants owe unconditional obedience. It is not difficult to show that the principal part of what the Apostle here testifies of himself applies equally to every true and worthy minister of the gospel.
3. The doctrine of Divine election, the cor ecclesiœ reformatœ, so far from being, in the view of Paul, a point of subordinate importance, is one which he makes prominent and emphatic at the very beginning of this Epistle. Much of the abuse heaped upon this doctrine, and still more of controversy respecting it, would have been avoided, if it had always been stated in a manner so decidedly practical and so little speculative as this great Apostle presents it. Paul does not teach that a man must obtain an assurance of his salvation before he can venture to believe on the Lord: on the contrary, he bids the believer, who, at the invitation of the gospel, rests upon Christ, and is thus assured of his salvation, gratefully look back and upward, in order that he may find the beginning and ground of this unspeakable salvation, not in anything in himself, but solely in the free mercy of the electing counsel of God. The doctrine of gracious election is not intended to be a stone of stumbling to the unbeliever, who in fact has nothing whatever to do with it, but for comfort to the believer, who regards God’s free, sovereign, and independent good pleasure as the ground of his highest glory and consolation, in life and in death.
4. “He applies the same epithet, Saviour, to the Father and to Christ, inasmuch as certainly each of them is our Saviour, but for a different reason; for the Father is our Saviour, because He redeemed us by the death of His Son, that He might make us heirs of eternal life; but the Son, because He shed His blood as the pledge and price of our salvation. Thus the Son has brought salvation to us from the Father, and the Father has bestowed it through the Son.” Calvin.
HOMILETICAL AND PRACTICAL
The true Apostle of Jesus Christ is at the same time a servant of God.—He who believes in Christ, may reckon himself among God’s elect, but only he.—The Christian is called to add to his faith, knowledge (1Co_14:20).—The connection between Christian faith, Christian knowledge, and Christian godliness.—It is impossible that God should lie: (1.) truth, (2.) comfort, (3.) solemnity of this thought.—The gradual progress of the revelation of salvation from promise to fulfilment, a striking illustration of the manifold wisdom of God.—The true preacher of the gospel is nothing less and nothing more than the interpreter of the Divine revelation of salvation.—The whole introduction of this Epistle an expression of the faith, the hope, and the love of the Apostle himself.—The distinction between Jew and Greek resolved into a higher unity, through the common faith in Christ.—The Christian greeting: (1.) What should the disciples and friends of the Lord especially wish for each other? (2.) Why just this? (3.) How, and from whom?
Starke: Be not ashamed to be called a servant of God! Thou servest the King of all kings and the Lord of all lords. Thine associates and fellow-servants are not only Patriarchs, Prophets, and Apostles, but also the holy angels (Rev 19:10), yea, the Son of God himself.—Cramer: Believers and the elect have all one faith (Eph_4:5).—Hedinger: Knowledge, godliness, hope, a beautiful triad. Neither without the other.—Where no true faith exists, there is no true, spiritual, and vital knowledge.—He who would enjoy aright the hope of eternal life, must have true faith exhibiting itself in godliness. If such an order exists, hope maketh not ashamed.—What is more sure than the salvation of believers? God, who doth not and cannot lie, has fixed and established it in eternity (Heb_10:23; Eph_1:4).—Preachers and hearers, teachers and scholars, should be in hearty accord with each other, like parents and children; as Elisha calls Elijah his father (2Ki_2:12), and the disciples of the prophets, children (2Ki_4:38), and the Corinthians and Galatians are described as new-born children (1Co_4:15; Gal_4:19).—Through the sacred office of preaching, spiritual children are born to God (Jam_1:18).
Lisco: What does a genuine Apostle preach, and what does genuine preaching accomplish?—Wherein consists the glory of the office of the preacher of the gospel?—We also are servants of God and apostles of Jesus Christ.—How children must be trained to be true Christians.
Footnotes:
[1]Tit_1:1.—[Tischendorf, who maintains the invariable sequence of ἀπόσταλος Χρ. Ιησ. in the introductory salutations of Paul, would invert the order of these words, and read “Christ Jesus;” but the weight of authority—D.3 E. F. G. H. I. K., to which Cod. Sin. is now added—is against him.—D.]
[2]Tit_1:4.—[The genuineness of ἔλεος is doubtful. Lachmann retains, Tischendorf rejects it. It is wanting in Cod. Sin.
[3]Tit_1:4.—The word rendered the Lord is rejected by Lachmann and Tischendorf, and is wanting in Cod. Sin. [also in A. C. D.1—D.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–4 In hope of eternal life--connected with the whole preceding…
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).
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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."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1–4 Apostolic Title and Address, Tit_1:1-4.
Apostolic Title and Address, Tit_1:1-4.
1. Paul—See note on 1Ti_1:1.
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Servant of God… apostle of… Christ—An antithesis of the general against the special. He is God’s servant, as a generality, shared with all good men; but apostle of Christ is his rare specialty, shared with a choice very few. The and of the English translation, which obscures the antithesis, should be but. The whole passage, after this divine epithet apostle, to the end of Tit_1:3, is an expansion of the great import of that epithet; an assertion of the divinity of Paul’s office, as based upon the divinity of the gospel system, with which it accords, and of which it is an integral part. It takes the whole three verses to fully express Paul’s style and prerogative as apostle, preparatory to his to Titus, mine own son. Even then it is but a summary of his self-assertion in Part First of 1 Timothy, as shown in our Plan, vol. iv, p. 411. Hence this is an official letter—a certificate and a diploma, which apostolically authenticates Titus to the Churches of Crete, while it warns him to stand firmly and exclusively upon the high apostolic platform as against surrounding errorists.
According to—See notes on this phrase Eph_1:9 and Rom_16:25-27. In that passage of Ephesians the Greek κατα, according to, occurs five times, as here four times—an occult proof that Paul was author of both; so occult, indeed, as to have escaped the critical commentators. We are, also, warned thereby from giving different meanings to the words in the different parts of this passage. The apostleship, as an institute, accords with the whole Gospel as a doctrine and a plan. Both, fitting to each other, form the divine system. This apostleship accords with the faith of God’s elect, as being embraced therein in the belief of all the faithful. Hence the substitution by Alford (following Huther) of for, instead of according to, is not only unjustified by the Greek, but contrary to Paul’s special use of the word κατα, and unrequired by the current of this passage.
The faith of God’s elect— Namely, that faith by which they become and stay the chosen of God— harmonizes with and sustains the apotolate; and if any professed faith rejects it, as does the prevalent Jewish fabulism; it is not the faith of God’s elect. And hence the apostolate of St. Paul accords with the genuine acknowledging of the truth which is after (κατα, according to) godliness. The meaning is not (as Wiesinger, Huther, Alford, and others) that the apostolate is “for,” that is, conducive to, the acknowledging, but that the apostolate, and a right acknowledging, correspond and are firmly bound together. He who questions the apostolate does not acknowledge the truth.
According to—Another κατα, which all are obliged to render rightly. The apostleship accords with just that truth which accords with godliness, or piety. Godliness is a rectitude of heart and faith in communion with God, and under control of the Divine. Yet the divine name does not enter into the Greek word, which word is compounded of ευ, (right,) and σεβεω, (worship,) and signifies true devotion, or piety. The words of Chrysostom, approvingly quoted by Huther, do not hit the mark: “Other truth there is which is not according to godliness, as truth of agriculture or trade.” St. Paul’s phrase is not opposed to any secular truths, but only to the pretended truths, though real falsehoods, of Gnosticism and fallen Judaism, with which both Timothy and Titus were to contend in their respective charges. For throughout this entire paragraph of St. Paul’s self-assertion, the opposition of the Ephesian and Cretan gainsayers is silently presupposed. His office is in accordance with God’s truth; their teaching is in accordance with a conscience defiled. Tit_1:15.
The truth which is after godliness—It must be emphatically noticed that this accordance and identification of truth with rectitude is St. Paul’s leading test of his true Christianity. To stay Christian, as he holds Christianity, is to stay (Tit_1:8) sober, just, holy, temperate; to leave Christianity and relapse into heathenism, or run into Gnosticism, is to become like the Cretans, (Tit_1:12,) or like the reprobate, (Tit_1:16.) It is, therefore, not of mere theoretic or doctrinal truth, but it is of reformatory, saving, divine truth—truth which is after godliness—that he is, and Titus in his place must be, the unflinching champion at Crete. He purposes to raise Crete into a true Christian civilization through his Gospel and organized Church.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–4 1–4. Apostolic Greeting
1–4. Apostolic Greeting
1. Paul, a servant of God] A bond-servant (as R.V. margin) or slave of God; in St Paul’s other uses of this word as his title it is ‘slave of Jesus Christ.’ The variation has been well pointed to as an evidence of genuineness; ‘a forger would not have made a deviation so very noticeable.’ The reason for the variation is probably the same as for the phrase ‘God our Saviour’ here and through these epistles; see note 1Ti_1:1. Here in the Salutation itself we have ‘God’s slave,’ ‘God’s elect,’ ‘God who cannot lie,’ ‘God our Saviour.’ Paul is the minister of the One Personal Eternal God; it is ‘faith in Him,’ full knowledge of Him that is wanted where, as Lewin remarks was the case in Crete, ‘Judaism and then Gnosticism, its offspring, had corrupted the Word, and the Gospel had become so disfigured by strange phantasies that its features could scarcely be recognised.’
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and an apostle of Jesus Christ] The ‘and’ is in Vulgate ‘autem’ not ‘et’ or ‘sed,’ the exact force being almost ‘and so as a consequence.’
‘Jesus Christ’ is here the right order, as Tischendorf 8th ed. admits, though in 1Ti_1:1; 2Ti_1:1 ‘Christ Jesus’ should be read. See notes there. It is natural enough that the new order of the words should sometimes be displaced by the older and more familiar.
according to the faith] Vulg. ‘secundum’; and the R.V. keeps according to rightly enough in spite of all modern commentators who wish for the meaning ‘with a view to’ as in Php_3:14, ‘I press on toward the goal,’ and think that ‘according to’ must imply that the faith and knowledge is the rule or norma of the Apostle’s office. But surely the word is not so narrow. Its common use, e.g. in ‘The Gospel according to St Matthew,’ gives a wider sense, ‘in the sphere of,’ ‘on the side of truth where St Matthew stands and sees and teaches.’ And this sense is of course directly derived from the proper meaning of the preposition ‘along,’ ‘throughout.’ So here, the faith and full knowledge of the Cretan Christians is the sphere within which he is to execute this commission from Jesus Christ as an apostle to them. His apostleship might have other spheres for other times and other Churches. Calvin says of St Paul’s commendation of his apostleship here ‘indicat ecclesiae magis quam unius Titi habitam a Paulo rationem.’
God’s elect] Among the N.T. words corresponding to the universal later use of the word ‘Christians,’ 1Pe_4:16, are ‘those who are being saved,’ ‘the called,’ ‘the chosen’ or ‘elect,’ ‘the consecrated’ or ‘saints,’ ‘the faithful’ or ‘believers.’ The first chapter of St Peter’s first epistle touches all; ‘to the elect who are sojourners of the Dispersion’ 1Pe_4:1—‘receiving now the salvation of your souls,’ 1Pe_4:9—‘like the Holy One which called you, be ye yourselves also holy’ 1Pe_4:15—‘who through him are believers in God’ 1Pe_4:21. Cf. 2Pe_1:10 ‘make your calling and election sure,’ 2Pe_1:1 ‘who have obtained faith,’ 2Pe_2:21 ‘the holy commandment delivered,’ cf. Rev_17:14 ‘called and chosen and faithful.’ The name ‘faithful’ evidently means ‘those who have been made partakers of and received the faith’; and all the names describe a present state of privilege and sonship and grace, the same as that assigned to the baptized in the Catechism, ‘he hath called me to this state of salvation’—‘the Holy Ghost, who sanctifieth me and all the elect people of God,’ and in the Baptismal Services, ‘Grant that this child, now to be baptized therein, may receive the fulness of thy grace and ever remain in the number of thy faithful and elect children,’—‘walk answerably to your Christian calling.’
the acknowledging of the truth] Rather, the full knowledge, in opposition to the ‘knowledge falsely so called’ of Gnostic teachers; see Tit_1:16 and note on 1Ti_2:5.
after godliness] The old English use of ‘after,’ according to; cf. Heb_5:6, ‘a priest for ever after the order of Melchisedec.’ The same preposition being used and in the same sense as just above ‘according to the faith.’ ‘The truth’ is not speculative but moral truth, affecting the life—that they ‘may learn the Creed, the Lord’s Prayer and the Ten Commandments, and all other things which a Christian ought to know and believe to his soul’s health.’ Pr.-Bk. Baptismal Service. For ‘godliness’ see note on 1Ti_2:2.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–4 (1) Paul, a servant of God, and an apostle…
(1) Paul, a servant of God, and an apostle of Jesus Christ.—The titles here assumed by St. Paul in his introductory greeting are in some respects slightly different to any of his usual designations. In the other two so-called Pastoral Epistles addressed to Timothy, St. Paul simply styles himself “an Apostle of Jesus Christ.” Possibly, the longer and more formal title is here adopted because his relations were hardly ever of so intimate a character with Titus as with Timothy; the latter would seem to have held the position of St. Paul’s adopted son. (See Note below on Tit_1:4, “To Titus.”)
According to the faith of God’s elect.—The English version here entirely fails to give the meaning of the Greek preposition. The rendering should be, “for (the furtherance of) the faith,” or, in other words, “the object of my (Paul’s) apostleship was, that through my instrumentality the chosen of God should believe.” The whole question respecting these “elect,” or “chosen of God,” is surrounded with deep mystery; three or four guiding thoughts may, however, be safely laid down. (1) In the visible world such an apparently arbitrary election to special privileges, fortune, happiness. utterly irrespective, in the first instance, of individual merit, does exist. This is clear to all of us. (2) In grace we are distinctly told repeatedly that a similar election exists, and our own observation certainly coincides here with revelation. (3) Such election in no case seemingly affects our position here as free agents; surrounded with the most precious privileges, gifted with much knowledge, it is possible, as we, alas, too often see, deliberately to refuse the good and to choose the evil. (4) All such allusions to the “elect” as, for instance, the one here before us, are intended, not as a stumbling-block for the believer, but as a comfort for the faithful, struggling man of God, for it tells him how the Eternal “before the ages” had chosen him to be His servant.
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And the acknowledging of the truth which is after godliness.—More accurately rendered, and the full knowledge of the truth which is designed for godliness, or, which leadeth to godliness. Here the further purpose of St. Paul’s apostleship is specified. St. Paul was appointed an Apostle that through him the elect of God might believe and heed “the truth”—that truth, the knowledge of which produces as its fruit in the individual a holy, useful life.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–4 Knowledge for acknowledging, A.V; according to for after, A.V…
Knowledge for acknowledging, A.V; according to for after, A.V A servant of God (doulov Yeou); so in the superscriptions: Rom_1:1 Php_1:1, Ihsou Xristou ; Jam_1:1 2Pe_1:1 Jud_1:1 Rev_1:1. St. Paul also calls himself "the servant of Christ"; (Gal_1:10) and the phrase, doulon Kuriou , occurs in 2Ti_2:24. But neither "servant of God" nor any equivalent is in the superscription of either 1 or 2 Timothy. "Servant" is a better rendering than "slave," as Farrar renders it. An apostle, etc.; as in both 1 and 2 Timothy, and also in Rom_1:1 1Co_1:1 2Co_1:1, etc.; showing that this is not a private letter, but a public and official document, conveying official authority to Titus over the Church in Crete. According to the faith of God"s elect. The phrase is peculiar to this passage, and the exact force of kata is not easy to determine (see Bishop Ellicott"s notes, who renders kata "for," and explains that "the faith of God"s elect is the destination of the apostleship," with the further explanation that this meaning of kata is about equivalent to "with special reference to," or "destination for," as its object). It is nearly the same thing to say that the true faith, and the perfect knowledge of the truth, and the hope of eternal life promised by God, are the sphere in which the apostolic office moves and acts. "The faith of God"s elect," etc., seems to imply that there was in some who were not (1Jn_2:19, 1Jn_2:20) a corruption of the faith, a departure from it a faith that was no faith, and something calling itself truth which was not "according to godliness," and so to point to rising heresies. The authors of these heresies were chiefly Jews (ver. 10), of whom there was a considerable colony in Crete (Conybeare and Howson, vol. it. p. 475; and Lewin, vol. 2. p. 337). According to godliness. (for the use of eusebeia in the pastoral Epistles, see 1Ti_2:2 1Ti_3:16 1Ti_4:7, 8 6:3, 5, 6, 11 2Ti_3:5, and notes)
Vers. 1-16. The ministry of character.
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The pastoral Epistles, and this chapter in particular, bring prominently before us the Christian ministry as of commanding importance in the scheme of Christianity. Christianity, the sum and substance of Christian doctrine, was to be diffused among all nations; and the great instrument for maintaining it in efficiency and power was to be the ministry. But in describing the ministerial qualifications the apostle lays so much stress upon the personal character of the ministers, as to make us feel that the Christian ministry of which he speaks is a ministry of character as much as of preaching, or teaching, or any other ministration. Looking at this side of the ministry, we learn that it is the purpose of the great Head of the Church, Jesus Christ our Lord, that his doctrine and the truth which he brought down from heaven should be presented to the world in the lives and characters of his accredited servants and ambassadors. Those servants of his were to be scattered among the people, "in every city," and every village, where the gospel message had been brought, and the people were not only to hear from their lips, but were to see in their lives, the nature and practical effect of the doctrine delivered to them. And, in truth, the eloquence of holy, loving, and self-denying lives is more persuasive than that of any words, however good and however beautiful. We feel, even after reading the words of the Master himself, and having felt their power, that there is a still greater power in that life and death, wherein were embodied, in all the beauty of love and goodness, the sublime precepts which he taught. While, therefore, we see the importance of a learned clergy, an eloquent clergy, an orthodox clergy, and withal a clergy of business habits, we shall do well to keep steadily in view the commanding and essential quality of high and consistent Christian character, showing itself in all the details of the daily intercourse of life. The clergy of the Church should be the epistle of Christ, known and read of all men in every place where they are located, as bishops, priests, or deacons. In their manner of life and whole conversation should be seen worked out in practice what the grace of our Lord Jesus Christ is intended to effect in the renewal of human nature. Their conduct and character should be a living commentary on the Word of God which they preach to the people, and their silent argument for pressing it upon the people"s acceptance. And hence we may deduce the importance of a resident ministry. The functions of preaching and ministering the sacraments may be performed by strangers. The effectual sermon of a holy Christian life requires "elders" resident amidst the community to whom they preach. The pure morals, the well-ordered families, the meek and patient behavior under provocation, the kindly genial sympathies, the fair and equitable dealing, the sober gravity, the self-control and self-mastery of the servant of God, must be seen near in the daily intercourse of life, to be judged of and appreciated. It is the glory of the English Church that, by means of her endowments, she is able to place a minister of Christ to reside in every parish. Let every such minister remember that the interests of the Christian faith are bound up with his own manner of life and that of his household, and do his utmost endeavor that that life may be a faithful reflection of the grace of God, which teaches men to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, while we wait for the appearing of the glory of our Savior Jesus Christ.
HOMILIES BY T. CROSKERY. Vers. 1-4. Apostolic address and salutation.
The full representation which the apostle gives of his apostolic office is designed at once to mark the authority by which he gives the instructions that follow, and to serve as an index to the contents of the whole Epistle.
I THE CLAIMS OF THE APOSTLE. "Paul, a servant of God, and an apostle of Jesus Christ.
1. He is a servant of God. Not, as he often describes himself, "a servant of Jesus Christ." The title seems to mark the relation
(1) of one who had once been a slave to sin, but, having become free through Christ Jesus, was still, so far as obligation, service, and life were concerned, a servant of God;
(2) his devotion to God after the type of Old Testament service, Moses and the prophets being pre-eminently called the "servants of God;
(3) his ministry in the service of a royal Master, (Mat_18:23-32) who makes him a member of his household, a pillar of his temple, a sharer of his throne. (Rev_3:21)
2. He is an apostle of Jesus Christ. This is a more exact definition of his office.
(1) He had his commission and his doctrine from him.
(2) He had all the signs and proofs of an apostle in him, for he had received power to work miracles as well as to declare Divine truth.
(3) It is, therefore, vain and deceptive for any to assume the name who cannot show the signs of an apostle.
II THE END OF THE APOSTOLIC OFFICE. "For the faith of God"s elect, and the full knowledge of the truth which is after godliness." It was designed for the furtherance of the faith and knowledge of believers.
1. The apostle felt that he was appointed to preach the doctrine of faith, and to be the instrument of bringing men to the obedience of faith. (Rom_1:5 Rom_10:17)
(1) Therefore all claims to apostolic authority by men who have abandoned the faith, or overlaid it with error and superstition, are to be rejected by the Church of God.
(2) All true faith rests on the Divine foreordination; for it is "the faith of God"s elect." Election is, therefore, not to be regarded as equivalent to faith, much less as its consequence; (Eph_1:4) for it is its true cause. The Father is the Elector, as the Son is the Redeemer, and the Holy Spirit the Sanctifier.
2. The apostolic office was designed likewise to impart the full knowledge of the truth which is after godliness.
(1) Truth is the object the Word of truth, which comes from him who is the God of truth, who is Christ the Truth itself, who is the Spirit of truth. It was this truth that the apostle preached with all faithfullness and clearness.
(2) Knowledge is the subjective aspect of it, and becomes ours through faith.
(3) The fruit of this truth is "godliness" It is designed to promote holiness of life and character. It is impossible that this knowledge can be morally unfruitful.
III THE BASIS OF THIS TRUTH. "In hope of eternal life, which God, that cannot lie, promised before eternal times." The ground and condition of this truth is the hope of eternal life, which is the animating principle at once of the apostle and of the Church of God.
1. The principle of hope. The word occurs fifty-two times in the New Testament, and is always connected with God, with the Mediator, and with believers.
(1) Its author is God, who is "the God of hope", (Rom_15:13) who has given us "a good hope through grace", (2Th_2:16) and given us Christ as "our Hope," even "the Hope of glory.
(2) Hope connects us with the future as memory with the past, and is intended to neutralize the materializing influence of earthly life around us. Thus, God has given us prophecy and promise to gratify the wants, the longings, and the anticipations of the human soul.
2. The object and sum of Christian hope. Eternal life, which God, that cannot lie, promised before eternal times.
(1) This life is in Christ Jesus; "for the free gift of God is eternal life in Christ Jesus our Lord". (Rom_6:23) But it includes
(a) the full fruition of God to all eternity;
(b) the fellowship of the Redeemer"s throne;
(c) the fullness of joy;
(d) likeness to Christ.
(2) It is eternal life, without a break in the happy continuity of bliss; for it is life without sin or death to mar its perfectness. It is eternal, because he is at once its Author and Support, as being that "Eternal Life that was with the Father". (1Jn_1:2)
(3) The age of this promise. "Before eternal times.
(a) This is not merely before the times of the world, or
(b) before the world began,
(c) but really in the eternity past; because the reference is not to the covenants of Adam or Abraham, but to the covenant of redemption in Christ before the foundation of the world. (2Ti_1:9-11) The apostle does not merely say that the promise of eternal life was the result of a Divine purpose fixed from eternity, but that it was made from eternity to believers, because it was made to Christ, whose members they are. It is impossible to understand the meaning of these words without reference to the federal transaction between the Father and the Son. (Zec_6:13) This was the very "promise of life in Christ Jesus" of which the apostle speaks to Timothy. (2Ti_1:1)
(4) The guarantee for the fulfillment of this promise. "God, that cannot lie, promised" it. God gave both a promise and an oath to Abraham, that "by two immutable things, in which it was impossible that God should lie," we should have a sure hope. (Heb_6:18)
IV THE MANIFESTATION OF THIS ANCIENT PROMISE. "But in his own seasons manifested his Word in the message wherewith I was entrusted, according to the commandment of God our Savior.
1. The manifestation was made in Gods own seasons.
(1) It is not to be supposed that it was made only by the Apostle Paul, for it was made by the other apostles; and ages before their day it was manifested, with more or less clearness, under the Old Testament dispensation.
(2) But the Apostle Paul was one of those specially entrusted with the Word, and specially with "the revelation of the mystery hid for ages". (Rom_16:25)
1. The Word of God, and the whole order and fullness of the Church, are to be regarded as the unfolding of the ancient promise of eternal life.
2. The Word is made manifest by preaching. (Rom_10:17) Preaching is an institute peculiar to Christianity, which it formed for itself as its chosen mode of utterance. Christianity is not a philosophy or a thaumaturgy. It is propagated, not by priests, but by preachers. There are no priests in Christianity but the one High Priest of our profession, who, if he were on earth, would not be a priest. (Heb_8:4)
3. The preaching is done in virtue of a Divine call or commission. "Wherewith I was entrusted according to the commandment of God our Savior." All the ministries of the New Testament, high and low, are committed as trusts to the Church. Therefore a minister ought to have a true call from on high before accepting the responsibilities of office. The apostle was very emphatic in announcing his call to the apostleship, not as in any way due to his own wilt or wish, but to Divine command, it was the command of "God his Savior;" not the Son, but the Father the usual phrase of the apostle being "according to the will of God". (2Ti_1:1)
V THE APOSTOLIC SALUTATION. "To Titus, my true son after the common faith.
1. The person thus addressed.
(1) Titus was a pure Gentile. It is interesting to remember that the dearest friends and companions of the apostle"s life were Gentiles, and not Jews such as Luke, Titus, and Timothy, who was half-Gentile. Was this leaning caused in any degree by the distrusts and enmities with which he was pursued through life by his Jewish countrymen?
(2) Titus was, like Timothy, one of the apostle"s converts. This fact would endear him to the apostle"s heart. He was a genuine son of the apostle in virtue of the faith common to all Christians; implying that
(a) there is but one faith; (Eph_4:5)
(b) one Object of faith, Jesus Christ;
(c) one end of faith, eternal life.
(3) Titus was evidently one of the apostle"s most trusty disciples, though he was less a companion than Timothy, and less allied to him on the terms of an affectionate intimacy. Titus was firm, strong, and capable, with adaptability in the way of administration and of repressing moral disorders among distracted or disturbed communities.
2. The greeting. "Grace and peace from God the Father and the Lord Jesus Christ our Savior.
(1) The blessings sought for Titus. "Grace and peace.
(a) Grace is the full and eternal fountain of the goodness of God, opened to the wants of men in the blessed gospel;
(b) peace is the blessing of the saints, to which they are called in one body, and the safeguard of heart and mind through him who is their Peace. (Php_4:7)
(2) The source of these blessings, alike God the Father and God the Son, as being equally the Author and Giver of all spiritual blessings. The whole structure of the Epistle is based on the doctrine of the Deity of Christ. T.C.
HOMILIES BY W.M. STATHAM Ver. 1. Christian ministry.
"A servant of God." One of the great revelations of the gospel is the dignity of service. "To be ministered unto" was the end of Roman ambition. Pride and precedence ruled supreme. The Jews sought to be "Herods;" the Gentiles sought for consulships and proctorships.
Everywhere we see patrician selfishness in proud palaces, and, as a dark opposite, whole colonies of slaves. The words that fell from the lips of the Master were illustrated in his life: "The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
I A SERVANT OF A STRONG MASTER. God! None can stand against him. In the end sin will reveal its weakness. It may storm and plot and fume against his will, but it is impotent at heart. "The Lord reigneth." The dominion of sin is undermined, and through the cross its leadership in the prince of this world is destroyed. Christ is "henceforth expecting till his enemies be made his footstool." He must reign!
II A SERVANT OF A KIND MASTER. One who will not expect more service than we can render, and who knows and appreciates the kited of service we can render, and who will "reward every man according to his works." Kind in the law of service, which is a law of blessedness; causing it to be not a yokedom, but the joy of a child"s freedom. "Blessed are they that do his will." Happiness never to be attained when sought as an end, is here found in the highway of duty.
III A SERVANT OF A FAITHFUL MASTER. One who will stand by his servants in all times of disheartenment, obloquy, and difficulty. One who keeps his promises, so that they are all "Yea and Amen in Christ Jesus." Ever faithful to his holy tryst. "Draw nigh unto God, and he will draw nigh unto you." Faithful to his vouchsafed protection. "Giving his angels charge over thee, to keep thee in all thy ways." Faithful to the great Messianic promise, that to his Son "shall the gathering of the people be." Paul gloried in such a service, and he would have Titus know him by no higher name than "a servant of God. W.M.S.
Truth and life.
"The truth which is after godliness." This was to be "acknowledged" or obeyed. For truth is not a library for the leisurely, or a mine for the curious. It is the present truth the practical truth; a truth that is always to be translated into life.
I THIS IS A DIVINE TEST OF TRUTH. "After godliness." Like inspiration, it is profitable for instruction in righteousness. It is a seed whose preciousness is tested by the golden grain in its ripened ear. It does not produce a mere "pietism" or sentimental emotionalism; it produces godliness. Some are valiant for theoretical and doctrinal truths who bring forth no "fruit unto holiness." We are able to take the vantage-ground of Christian history, and to argue that there are no lives like Christian lives: that in this type of character are all the essentials of godliness a life within, which cleanses the heart, energizes the will, quickens the conscience, elevates the taste, and purifies and sanctifies the life. This is the Divine test of truth: "By those fruits ye shall know them.
II THIS IS A DIVINE MARK OF THE APOSTOLATE. Paul claims to be "an apostle of Christ, according to the faith of God"s elect." He does not say that the evangelists, Matthew, Mark, Luke, and John, gave sacred and special commission to him; for there is no record that they did. He does not claim, like Peter, to have been with Christ on the holy mount; or to have been with those disciples who were with Christ at his ascension, when "he led them out as far as to Bethany, and lifted up his hands and blessed them," or to have heard the command then given, "Go ye into all the world, and preach the gospel to every creature." Nor does he rest his apostolate on anything ceremonial or formal alone. By the manifestation of the truth he commended himself to every man"s conscience in the sight of God. The truth of his message was one ground of authority and the godliness of it another, and those two bases of authority truth and goodness are strong and eternal. None can shake the temple built on such granite foundations as these. Philosophies may change and councils may err, but these abide forever. So Titus had to learn that his ministry was connected with a truth that must be lived, as well as a truth that must be taught. W.M.S.
HOMILIES BY D. THOMAS Vers. 1-4. Redemptive truth.
"Paul, a servant of God, and an apostle of Jesus Christ," etc. These words direct our attention to certain phases of redemptive truth. The substratum of the gospel is not merely truth, but redemptive truth. Truth, not merely to enlighten the intellect and to discipline the mental faculties, but to raise the human soul from spiritual ignorance to intelligence, from spiritual bondage to liberty, from selfishness to benevolence, from materialism to spirituality, from the "prince of darkness" to the true and living God. Here it appears
I AS A GRAND ENTERPRISE.
1. An enterprise devoted to the highest purpose. What is the purpose? It is here described:
(1) As the promotion of the faith of God"s elect. "According to the faith of God"s elect." The idea is, perhaps, the furtherance of true faith amongst those to whom God had, in the exercise of his sovereignty, sent the gospel. As a fact, all men have not had the opportunity of receiving the gospel; indeed, only an insignificant fraction of the race have had it brought to them. This fraction is a class so highly privileged that they may be designated the "elect." Why should they have the gospel sent to them, and not others? Ask why some should inherit health, others disease; some wealth, others poverty; some intellectual powers of a high order, others minds but little removed from brute intelligence. "All these worketh the selfsame Spirit, devising to every man severally as he will." Now, to further and promote faith among those to whom the gospel goes is one of its grand purposes.
(2) As the promotion of the knowledge "of the truth which is after according to godliness." More accurately rendered, "The knowledge of the truth which is beside, or which leadeth to godliness" (Ellicott). The grand purpose here indicated seems to be that all who are divinely favored with the gospel should so believe it, and practice it, that they may become godly in their lives. What a sublime design is this, to make men God-like! Or, as it is expressed in the next chapter, "The grace of God hath appeared to all men, teaching us that, denying worldly lusts, we should live soberly, righteously, and godly in this present world.
2. An enterprise employing the highest human agency. "Paul, a servant of God, and an apostle of Jesus Christ." "Paul"s mode of designating himself here," says Dr. Fairbairn, "does not exactly coincide with his form of expression in any other Epistle. Elsewhere he calls himself a servant, a bondman of Christ, (Rom_1:1 Gal_1:10 Col_4:12) but here only of God. A noteworthy variation, not on its own account, but as a mark of genuineness; for it is impossible to conceive what motive could have induced any imitator to depart in such a manner from the apostle"s usual phraseology. The de coupling his calling as an apostle of Christ with his relation to God as a servant, cannot be taken in an adversative sense, for there is really no opposition; but it is used, as not infrequently, to subjoin something new, different and distinct from what precedes, though not strictly opposed to it." Paul was one of the greatest of men. In natural endowments, penetrating insight, vigor of thought, logical force, and rhetorical aptitude, he had in his age but few equals. His acquirements, too, were great. Brought up at the feet of Gamaliel, acquainted with Grecian culture, and master of rabbinic law, he could stand side by side with the greatest reasoners, sages, and orators of his time. But, beyond all this, he was specially called and qualified by God for propagating the gospel of his Son. There is no enterprise on this earth demanding a higher kind of human agency than the gospel, nor (notwithstanding the mental feebleness and the moral meanness cf the thousands in every age who have worked, and are working, in connection with it) can there be found a higher class of men, both intellectual and moral, than some who have been, and still are, employed in indoctrinating men with the truths of the gospel.
II AS A TRANSCENDENT PROMISE. "In hope of eternal life, which God, that who cannot lie, promised before the world began times eternal." This promise is:
1. Transcendent in value. "Eternal life." This means something more than an endless existence. An interminable existence might be an interminable curse. It means not only an existence without end, but an existence without evil, without sin, error, sorrow, misery. Ay, and more than this, an endless existence in connection with good, and with good only, with knowledge, holiness, liberty, and companionship with the best created spirits, and with the great God himself. Eternal life is eternal goodness.
2. Transcendent in certitude. It is made by God, that cannot lie. " Are not all things possible with him? Yes, in what may be called a physical sense. It is possible for him to destroy, in the twinkling of an eye, the present creation, and to produce a new one. But, in a moral sense, there is an impotency. His "cannot" here is his will not, and his "will not" is his glory. A higher eulogy you cannot pronounce on any man than to say he cannot be ungenerous, he cannot be false, he cannot be unjust, he cannot be dishonorable. Inability to do wrong is the glory of the Infinite. This promise, then, cannot fail; it must be realized. "Till heaven and earth pass, one jot or one title shall in no wise pass away.
3. Transcendent in age. "Promised before the world began times eternal." When was that? Before the foundation of the earth was laid, or the wheels of time began their revolutions. When he occupied the boundlessness of immensity alone. The gospel is an old promise: the Lamb was slain "before the foundation of the world. " The gospel is not a threat, but a promise.
III As A GRADUAL REVELATION. "But hath in due times in his own seasons manifested his Word through preaching, in the message which is committed unto me wherewith I was entrusted according to the commandment of God our Savior." There are three thoughts here suggested concerning the revelation of this promise of eternal life.
1. It was manifested at a proper time. "In due times in his own seasons manifested his Word." God has a season for everything, everything in the material and the moral. Nothing but sin appears in his universe that does not come "according to his time." Oceans ebb and flow, planets perform their revolutions, kingdoms rise and fall, generations come and go "according to his time." He had a time for the revelation of his redemptive truth, and when the time dawned it beamed on the world.
2. It was manifested by apostolic preaching. "Through preaching." Redemptive truth came into the world through man, and it is Heaven"s design that it should be propagated through the world by man. It is to be preached, not only with the lips, but by the life. The true preacher must incarnate it. His life must illustrate and confirm the doctrine that his lips declare. It was before the gospel came to men in written documents that it won its greatest victories. Some think that too much importance is attached to the Bible in this work, and that it is vain to expect that the circulation of the Scriptures will answer the end. History shows it has not done so, and the philosophy of the work explains the reason; hence it must be revealed in the voice and the life.
3. It was manifested by the Divine command. "Which was committed unto me wherewith I was entrusted according to the commandment of God our Savior." The Divine command came to the apostle to preach the gospel at various times came to him on the road to Damascus, came to him in the temple at Jerusalem, came to him in the ship on the Adriatic. Yes; the Divine command comes to all: "Go into all the world, and preach the gospel." Not only was it by command that Paul preached to mankind, but now to Titus.
IV As A LOVE-BEGETTING rower. "To Titus, mine own son my true child after the common faith." "Mine own son." What an endearing expression! The gospel converter becomes the father in the highest and divinest sense of the converted. No relation so close, vital, and tender as the spiritual relation of souls. Paul"s desire is, for Titus, "Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Savior." Here is the wish of heavenly philanthropy, a philanthropy that embraces the complete and everlasting well-being of its object. Having the "grace, peace, and mercy" of God, we have everything we require; we have "all and abound.
CONCLUSION. Prize this redemptive truth, practice this redemptive truth, preach this redemptive truth. It is the "power of God unto salvation. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1–4 Paul, a servant of God
Tit_1:1
Paul, a servant of God
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A servant of God
Servant of God, servant of Jesus Christ--this is the title by which each one of the writers of the Epistles of the New Testament describes himself in one place or another.
The title indicates their work in life, the place they hold in the world, and the definite object to which all their powers are devoted. For them God had tasks as much above the tasks and trials of Christians generally as the tasks of a great servant of State are above the responsibilities of those whom the State protects. St. Paul had parted company with what men care for and work for here, as the enthusiast for distant travel parts company with his home.
I. This character is exclusive in its object and complete in its self-dedication. St. Paul knew no other interest here but the immense one of his Masters purpose in the world; this scene of experience, of pain and pleasure, of life and death, was as if it had ceased to be, except as the field on which he was to spend and be spent in persuading men of what his Master meant for them.
II. It contemplates as the centre of all interest and hope, the highest object of human thought and devotion, a presence beyond the facts of experience, the presence of the invisible god. What St. Paul lived for, so whole-hearted, so single-minded, was to be one with the will and purpose of Him who had chosen him from the millions of mankind to bear His name before the world.
III. It accepts, as the measure of its labour and its endurance, the cross of jesus christ. For such a life a price had to be paid, and St. Pauls price was the acceptance of the fellowship of the cross of Christ. The likeness of the cross pervades every life of duty and earnestness--in lifelong trouble, in bereavement, in misunderstanding, in unjust suffering, in weary labour, in failure and defeat--Gods proof and test of strength is laid upon us all. But we must not confound with this that partnership in their Masters sufferings which was the portion of servants like St. Paul, and for which he sought expression in the awful language recalling the Passion--I am crucified with Christ; I fill up that which is behind of the afflictions of Christ, etc. There is no reason why, without extravagance, without foolish or overstrained enthusiasm, we should not still believe that a life like St. Pauls is a natural one for a Christian to choose. We still reverence his words; and his words have all along the history of the Church found echoes in many hearts. There is a great past behind us--a past which is not dead, but lives--lives in every thought we think and every word we speak, lives in our hopes, in our confidences and joy in life, lives in those high feelings which thrill and soothe us at the grave. May we not be unworthy of such a past! (Dean Church.)
The honour of being a servant of God
This being the first title whereby the apostle would get himself authority, teacheth that the very name of a servant of God is full of honour and authority. The apostle, comparing the glory of Christ with the glory of the angels (Heb_1:14), advanceth them as far as possibly he can, that Christs glory, being so much more excellent than theirs there described, might be most highly exalted; and yet the highest ascent of their honour which he can rise unto is to title them ministering spirits standing about God, from which service they are honoured with glorious names, of thrones, dominations, powers, rulers, principalities; and although the Scriptures most usually under this title express the low and humble condition of Christ, who took on Him the form of a servant, yet also thereby the Lord would sometimes signify His great glory, as Isa_42:1.
1. This serves to teach ministers their duty, that seeing the Lord hath so highly honoured them as to draw them so near unto Himself, as it were admitting them into His presence chamber--yea, and unto His council table--they are in a way of thankfulness more straightly bound to two main duties
(1) Diligence;
(2) thankfulness.
2. This doctrine ministereth comfort unto those that are faithful in their ministry, whom, howsoever the world esteemeth of them, their Lord highly respecteth, admitteth them into His privy councils, and employeth in a service which the angels themselves desire to pry into.
3. Teacheth people how to esteem of their ministers, namely, as the servants of God, and consequently of their ministry as the message of God, which if it be, Moses must not be murmured at when he speaks freely and roughly; and if Micaiah resolve of faithfulness, saying, As the Lord liveth, whatsoever the Lord saith, be it good or evil, that will I speak, why should he be hated and fed with bread and water of affliction? Is it not a reasonable plea, and full of pacification in civil messages--I pray you be not angry with me; I am but a servant?
4. Let every private Christian account it also his honour that the Lord vouchsafeth him to become His servant; and hereby harden thyself against the scorns and derisions of mocking Michals, who seek to disgrace thy sincerity. If the ungodly of the world would turn thy glory into shame, even as thou wouldest have the Son of man not to be ashamed of thee in His kingdom, be not thou ashamed to profess thyself His servant, which is thy glory. (T. Taylor, D. D.)
Willing service
Before the time when Abraham Lincoln emancipated three millions of coloured people in the Southern States of America, there was one day a slave auction in New Orleans. Amongst the number was a beautiful Mulatto girl, who was put upon the block to be sold to the highest bidder, like a cow or a horse. The auctioneer, dilating on the graces of the girl, her skill in working, and the beauty of her form, asked for a bid. The first offer was five hundred dollars, and the bids quickly rose to seven hundred dollars. Then a voice called from the outside of the crowd, Seven hundred and fifty dollars! The slave owners thereupon advanced their bids to eight hundred, eight hundred and fifty, and nine hundred dollars. The bids continued to rise, but whenever there was a pause the unseen bidder offered fifty dollars more, and at last the girl was knocked down to him for 1,450 dollars. He then came forward, and, paying the money, arranged to receive delivery of the lot in the morning. The slave girl saw that her purchaser was a Northerner, one of the hated Yankees, and was much disgusted to become his slave. The next morning her new owner called at the house, when the poor girl said with tears, Sir, I am ready to go with you. He gently replied, But I do not want you to go with me; please look over this paper! She opened the paper, and found that it was the gift of her freedom. The Northerner said, I bought you that you might be free! She exclaimed, You bought me that I might be free! Am I free? Free! Can I do as I like with myself? He answered, Yes, you are free! Then she fell down and kissed his feet, and almost choking with sobs of joy, she cried, Oh, sir, I will go with you, and be your servant for evermore!
And an apostle of Jesus Christ
High office means chief service in the Church
The apostle, by joining these two together, a servant and apostle, teacheth us that the chiefest offices in the Church are for the service of it. Was there any office above the apostles in the Church? And yet they preached the Lord Jesus, and themselves servants for His sake. Nay, our Lord Jesus Himself, although He was the Head of His Church, yet He came not into the world to be served, but to minister and serve.
1. Ministers must never conceive of their calling, but also of this service, which is not accomplished but by service; thus shall they be answerable to Peters exhortation (1Pe_3:3) to feed the flock of God depending upon them, not by constraint, but willingly; not as lords over Gods heritage, but as examples to the flock.
2. Wouldst thou know what ambition Christ hath permitted unto His ministers? It is even this, that he that would be chief of all should become servant of all. (T. Taylor, D. D.)
According to the faith of Gods elect
Gods elect
I. God hath some who are elect and chosen, and others are not. Men may be called the elect of God three ways.
1. In respect of some temporal function or ministry to which the Lord hath designed them (Joh_6:70).
2. In regard of that actual election and choice of some people and nations above others, unto the true means of life and salvation, so to become the people of Gods election.
3. In respect of that eternal election of God, which is according to grace, whereby of His good pleasure He chooseth from all eternity, out of all sorts of men, some to the certain fruition and fellowship of life eternal and salvation by Christ. These elect of God are here meant, the number of which is comparatively small; for many are called, but few chosen--a little flock, and a few that have found the narrow way.
II. These elect have a special faith, distinct by themselves.
1. For there is an historical faith, standing in an assent and acknowledgment of the truth of things written and taught.
2. There is also an hypocritical faith, which passeth the former in two degrees. First, in that with knowledge and assent is joined such a profession of the truth as shall carry a great show and form of godliness. Secondly, a kind of gladness and glorying in that knowledge; for it is ascribed to some, who in temptation shall fall away, to receive the Word with joy. To both which may be joined sometimes a gift of prophecy, sometimes of working miracles, as some in the last day shall say, Lord, have we not prophesied and cast out devils in Thy name? and yet they shall be unknown of Christ. Neither of these is the faith of the elect here mentioned, but a third kind, called saving faith, the inheritance of which is the property of the elect; for the just man only liveth by this faith, which in excellency passeth both the former in three worthy properties.
(1) In that here, with the act of understanding and assent unto the truth, there goeth such a disposition and affection of the heart as apprehendeth and applieth unto it the promise of grace unto salvation, causing a man to rejoice in God, framing him unto the fear of God and to the waiting through hope for the accomplishment of the promise of life.
(2) In that whereas both the former are dead, and not raising unto a new life in Christ, what shows soever be made for the time, the sun of persecution riseth, and such moisture is dried up. This is a lively and quickening grace, reaching into the heart Christ and His merits, who is the life of the soul and the mover of it to all godly actions, not suffering the believer to be either idle or unfruitful in the work of the Lord.
(3) Whereas both the former are but temporary, this is perpetual and lasting. The other, rising upon temporary causes and reasons, can last only for a time, as when men, for the pleasure of knowledge or the name of it, by industry attain a great measure of understanding in Divine things, or when, for note and glory or commodity, true or apparent, men profess the gospel. Let but these grounds fail a little, or persecution approach, they lay the key under the door, give up the house, and bid farewell to all profession. Thus many of Christs disciples, who thought they had truly believed in Him, and that many months, when they heard Him speak of the eating of His flesh and drinking His blood, went back, and walked with Him no more. But the matter is here far otherwise, seeing this faith of the elect hath the promise made good to it that the gates of hell shall never prevail against it.
III. This peculiar faith is wrought in the elect by the ministry of the word.
1. If this be the principal end of the ministry, let ministers herein employ their first and principal pains to bring men unto the faith.
2. The minister ought to propound before him Gods end in performance of every ministerial duty, and that is by enlightening, converting, confirming, comforting, to bring and stablish men in the faith.
3. The Lord having set out the ministry for this use, let every hearer acknowledge herein Gods ordinance, and yield themselves with all submission unto the ministry and the Word there preached, that thereby they may have faith wrought in their hearts.
4. Every man may hence examine himself, whether in the use of the ministry he finds saving faith begotten and wrought in his heart; and by examination some may find their understandings more enlightened, their judgments more settled, their practice in some things reformed; but a very few shall find Christ apprehended and rested in unto salvation, seeing so few there are that live by faith in the Son of God, for of all the sins that the Spirit may and shall rebuke the world of, this is the chief, because they believe not in Christ. (T. Taylor, D. D.)
And the acknowledging of the truth which is after godliness
On the gospel being the truth after godliness
Here we have a full though compendious account of the nature of the gospel, ennobled by two excellent qualities. One, the end of all philosophical inquiries, which is truth; the other, the design of all religious institutions, which is godliness; both united, and as it were blended together in the constitution of Christianity. Those who discourse metaphysically of the nature of truth, as to the reality of the thing, affirm a perfect coincidence between truth and goodness; and I believe it might be easily made out that there is nothing in nature perfectly true but what is also really good. It would be endless to strike forth into the eulogies of truth; for, as we know, it was the adored prize for which the sublimest wits in the world have always run, and sacrificed their time, their health, their lives, to the acquist of; so let it suffice us to say here that as reason is the great rule of mans nature, so truth is the great regulator of reason.
I. Now in this expression of the gospels being the truth which is after godliness, these three things are couched.
1. It is a truth, and upon that account dares look its most inquisitive adversaries in the face. The most intricate and mysterious passages in it are vouched by an infinite veracity: and truth is truth, though clothed in riddles and surrounded with darkness and obscurity; as the sun has still the same native inherent brightness, though wrapped up in a cloud. Now, the gospel being a truth, it follows yet further that if we run through the whole catalogue of its principles, nothing can be drawn from thence, by legitimate and certain consequence, but what is also true. It is impossible for truth to afford anything but truth. Every such principle begets a consequence after its own likeness.
2. The next advance of the gospels excellency is that it is such a truth as is operative. It does not dwell in the mind like furniture, only for ornament, but for use, and the great concernments of life. The knowledge of astronomy, geometry, arithmetic, music, and the like, they may fill the mind, and yet never step forth into one experiment; but the knowledge of the Divine truths of Christianity is quick and restless, like an imprisoned flame, which will be sure to force its passage and to display its brightness.
3. The third and highest degree of its perfection is that it is not only operative, but also operative to the best of purposes, which is to godliness: it carries on a design for heaven and eternity. It serves the two greatest interests in the world, which are, the glory of the Creator and the salvation of the creature; and this the gospel does by being the truth which is after godliness. Which words may admit of a double sense
(1) That the gospel is so called because it actually produces the effects of godliness in those that embrace and profess it.
(2) That it is directly improvable into such consequences and deductions as have in them a natural fitness, if complied with, to engage the practice of mankind in such a course.
II. There are three things that I shall deduce from this description of the gospel.
1. That the nature and prime essential design of religion is to be an instrument of good life, by administering arguments and motives inducing to it.
(1) Religion designs the service of God, by gaining over to His obedience that which is most excellent in man, and that is the actions of his life and continual converse. That these are the most considerable is clear from hence, because all other actions naturally proceed in a subserviency to these.
(2) The design of religion is mans salvation; but men are not saved as they are more knowing or assent to more propositions, but as they are more pious than others. Practice is the thing that sanctifies knowledge; and faith without works expires, and becomes a dead thing, a carcase, and consequently noisome to God, who, even to those who know the best things, pronounces no blessing till they do them.
(3) The discriminating excellency of Christianity consists not so much in this, that it discovers more sublime truths, or indeed more excellent precepts, than philosophy (though it does this also), as that it suggests more efficacious arguments to enforce the performance of those precepts than any other religion or institution whatsoever.
(4) Notwithstanding the diversity of religions in the world, yet men hereafter will generally be condemned for the same things; that is, for their breaches of morality.
2. That so much knowledge of truth as is sufficient to engage mens lives in the practice of godliness serves the necessary ends of religion; for if godliness be the design, it ought also, by consequence, to be the measure of mens knowledge in this particular.
3. That whatsoever does in itself or its direct consequences undermine the motives of a good life is contrary to, and destructive of Christian religion. (R. South, D. D.)
The doctrine of the gospel
I. The doctrine of the gospel is the truth itself
1. Because the Author of it is truth itself, and cannot lie, it being a part of His Word, who can neither deceive nor be deceived.
2. Because the penmen of it were inspired by the Holy Ghost, and spake and wrote as they were moved by Him, who is called the Spirit of Truth (Joh_14:17).
3. Because it is a doctrine of Christ, and aimeth at Him who is the Truth principally, as well as the Way of our salvation.
II. The knowledge of this truth is the ground of faith.
1. Then slight is the faith of most, whatsoever men profess.
2. Waverers in religion and unsettled persons in their profession may hence be informed to judge of themselves and their present estate. We hear more than a few uttering such voices as these: There is such difference of opinion among teachers that I know not what to hold or whom to believe; but is not this openly to proclaim the want of faith, which is not only assuredly persuaded of, but certainly knoweth the truth of that it apprehendeth?
3. If the elect are brought to the faith by the acknowledging of the truth, then, after long teaching and much means, to be still blind and not to see the things of our peace is a most heavy judgment of God; for here is a forfeit of faith and salvation.
III. Whosoever in truth entertain the doctrine of the gospel, the hearts of such are framed unto godliness.
1. If this be the preeminence of the Word, to frame the soul to true godliness, then it is a matter above the reach of all human learning; and therefore the folly of those men is hence discovered who devote and bury themselves in profane studies, of what kind soever they be, thinking therein to obtain more wisdom than in the study of the Scriptures.
2. Every hearer of the truth must examine whether by it his heart be thus framed unto godliness, for else it is not rightly learned; for as this grace hath appeared to this purpose, to teach men to deny ungodliness and worldly lusts, and to live soberly and justly and godly in this present world, so it is not then learned when men can only discourse of the death of Christ, of His resurrection, of His ascension, except withal there be some experience of the virtue of His death in themselves. (T. Taylor, D. D.)
Redemptive truth
I. A grand enterprise.
1. An enterprise devoted to the highest purpose.
(1) The promotion of the faith of Gods elect;
(2) the promotion of the knowledge of the truth which is according to godliness.
2. An enterprise employing the highest human agency.
II. A transcendent promise.
1. Transcendent in value.
2. In certitude.
3. In age.
III. A gradual revelation.
1. It was manifested at a proper time.
2. By apostolic preaching.
3. By the Divine command.
IV. A love-begetting power. Mine own son. The gospel converter becomes the father in the highest and divinest sense of the converted. (D. Thomas, D. D.)
Lessons
I. An honourable designation.
1. Servant of God.
2. Apostle of Christ.
II. A glorious purpose--According to, or rather, perhaps, with reference to, the faith of Gods people. Sent by Jesus Christ in order to promote the faith of Gods elect.
III. The reasonableness of religion--The acknowledging of the truth. Faith is the central doctrine of Christianity, but is to be distinguished from blind credulity. The faith of the Christian is based on knowledge, on fact, on truth (2Pe_1:16; 1Jn_1:1-3).
IV. The practical character of religion--The truth which is after godliness; that is, piety. Original word probably derived from one signifying good, brave, noble. Paul was himself emphatically a model of manliness and devout courage. (F. Wagstaff.)
The grandest end and means of life
In this verse the apostle speaks of himself as
1. Possessing a character common to the good of all worlds--Servant of God. All creatures are servants of God--some without their will, some according to their will. Paul served God freely, cordially, devotedly.
2. Sustaining an office peculiar to a few--Apostle. Peculiar in appointment, number, and authority.
3. Engaged in a work binding on all Christians. To promote the faith of Gods elect--that is, of His people--and the knowledge of the truth which leads to godliness.
I. Godliness is the grandest end of being. In the Old Testament the good are called godly (Psa_4:3; Psa_12:1; Psa_32:6; Mal_2:15). In the New Testament goodness is called godliness (1Ti_2:2; 1Ti_4:7-8; 1Ti_6:3; 1Ti_6:5-6; 2Ti_3:5; 2Pe_1:3; 2Pe_1:6-7; 2Pe_3:11). Godliness is moral likeness to God.
II. Truth is the grandest means of being. All truth is of God, natural and spiritual. The truth here referred to is the gospel truth--the truth as it is in Jesus--which, while it illustrates, vivifies and emphasises all other truth, goes beyond it, opens up new chapters of Divine revelation. It is not only moral truth, but redemptive truth, and redemptive truth not in mere propositions, but in a Divine life. This truth is the power of God unto salvation; it delivers from depravity, prejudice, guilt; it raises to purity, truth, peace. (Homilist.)
Truth as a medium of godliness
Suppose that a person wishing to send a message from London to Edinburgh by lightning knows how to construct an electric battery; but, when he comes to consider how he will transmit the impulse through hundreds of miles, he looks at an iron wire and says, This is dull, senseless, cold; has no sympathy with light: it is unnatural, in fact irrational, to imagine that this dark thing can convey a lightning message in a moment. From this he turns and looks at a prism. It glows with the many-coloured sunbeam. He might say, This is sympathetic with light, and in its flashing imagine that he saw proof that his message would speed through it; but when he puts it to the experiment, it proves that the shining prism will convey no touch of his silent fire, but that the dull iron will transmit it to the farthest end of the land. And so with Gods holy truth. It alone is adapted to carry into the soul of man the secret fire, which writes before the inner eye of the soul a message from the Unseen One in the skies. (T. W. Jenkyn, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Chapter 18
Chapter 18
Titus
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HIS LIFE AND CHARACTER. - Tit_1:1; Tit_1:4
THE title "Pastoral Epistle" is as appropriate to the Epistle to Titus as to the First Epistle to Timothy. Although there is a good deal in the letter that is personal rather than pastoral, yet the pastoral element is the main one. The bulk of the letter is taken up with questions of Church doctrine and government, the treatment of the faithful members of the congregation and of the unruly and erring. The letter is addressed to Titus, not as a private individual, but as the delegate of the Apostle holding office in Crete. Hence, as in the First Epistle to Timothy, St. Paul styles himself an Apostle: and the official character of this letter is still further marked by the long and solemn superscription. It is evidently intended to be read by other persons besides the minister to whom it is addressed.
The question of the authenticity of the Epistle to Titus has already been in a great measure discussed in the first of these expositions. It was pointed out there that the external evidence for the genuineness in all three cases is very strong, beginning almost certainly with Clement of Rome, Ignatius, and Polycarp; becoming clear and certain in Irenaeus, and being abundant in Clement of Alexandria and Tertullian: Of the very few people who rejected them, Tatian seems to have been almost alone in making a distinction between them. He accepted the Epistle to Titus, while rejecting the two to Timothy. We may rejoice that Tatian, Marcion, and others raised the question. It cannot be said that the Churches accepted this Epistle without consideration. Those who possessed evidence now no longer extant were convinced, in spite of the objections urged, that in this letter and its two companions we have genuine writings of St. Paul.
With regard to modern objections, it may be freely admitted that there is no room in St. Pauls life, as given in the Acts, for the journey to Crete, and the winter at Nicopolis required by the Epistle to Titus. But there is plenty of room for both of these outside the Acts, viz., between the first and second imprisonment of the Apostle. And, as we have already seen good reason for believing in the case of 1 Timothy, the condition of the Church indicated in this letter is such as was already in existence in St. Pauls time; and the language used in treating of it resembles that of the Apostle in a way which helps us to believe that we are reading his own words and not those of a skilful imitator. For this imitator must have been a strange person; very skilful in some things, very eccentric in others. Why does he give St. Paul and Titus a work in Crete of which there is no mention in the Acts? Why does he make the Apostle ask Titus to meet him in Nicopolis, a place never named in connection with St. Paul? Why bracket a well-known person, like Apollos, with an utterly unknown person, such as Zenas? It is not easy to believe in this imitator.
Yet another point of resemblance should be noted. Here, as in 1 Timothy, there is no careful arrangement of the material. The subjects are not put together in a studied order, as in a treatise with a distinct theological or controversial purpose. They follow one another in a natural manner, just as they occur to the writer. Persons with their hearts and heads full of things which they wish to say to a friend, do not sit down with an analysis before them to secure an orderly arrangement of what they wish to write. They start with one of the main topics, and then the treatment of this suggests something else: and they are not distressed if they repeat themselves, or if they have to return to a subject which has been touched upon before and then dropped. This is just the kind of writing which meets us once more in the letter to Titus. It is thoroughly natural. It is not easy to believe that a forger in the second century could have thrown himself with such simplicity into the attitude which the letter presupposes.
It is not possible to determine whether this letter was written before or after the First to Timothy. But it was certainly written before the second to Timothy. Therefore, while one has no sufficient reason for taking it before the one, one has excellent reason for taking it before the other. The precise year and the precise place in which it was written, we must be content to leave unsettled. It may be doubted whether either the one or the other would throw much light on the contents of the letter. These are determined by what the Apostle remembers and expects concerning affairs in Crete, and not by his own surroundings. It is the official position of Titus in Crete which is chiefly before his mind.
Titus, as we learn from the opening words of the letter was, like Timothy, converted to Christianity by St. Paul. The Apostle calls him "his true child after a common faith." As regards his antecedents he was a marked contrast to Timothy. Whereas Timothy had been brought up as a Jew under the care of his Jewish mother Eunice, and had been circumcised by St. Pauls desire, Titus was wholly a Gentile, and "was not compelled to be circumcised," as St. Paul states in the passage in which he tells the Galatians {Gal_2:1-3} that he took Titus with him to Jerusalem on the occasion when he and Barnabas went thither seventeen years after St. Pauls conversion. Paul and Barnabas went up to Jerusalem on that occasion to protect Gentile converts from the Judaisers, who wanted to make all such converts submit to circumcision. Titus and others went with them as representatives of the Gentile converts, and in their persons a formal protest was made against this imposition. It is quite possible that Titus was with St. Paul when he wrote to the Galatians; and if so this mention of him becomes all the more natural. We may fancy the Apostle saying to Titus, as he wrote the letter, "I shall remind them of your case, which is very much to the point." Whether Titus was personally known to the Galatian Church is not certain: but he is spoken of as one of whom they have at any rate heard.
Titus was almost certainly one of those who carried the First Epistle to the Corinthian Church, i.e., the first of the two that have come down to us; and St. Paul awaited his report of the reception which the letter had met with at Corinth with the utmost anxiety. And he was quite certainly one of those who were entrusted with the Second Epistle to the Corinthians. St. Paul wrote the first letter at Ephesus about Easter, probably in the year 57. He left Ephesus about Pentecost, and went to Troas, where he hoped to meet Titus with news from Corinth. After waiting in vain he went on to Macedonia in grievous anxiety; and there Titus met him. He at once began the second letter, which apparently was written piece-meal during the journey; and when it was completed he sent Titus back to Corinth with it.
That Titus should twice have been sent as the messenger and representative of St. Paul to a Church in which difficulties of the gravest kind had arisen gives us a clear indication of the Apostles estimate of his character. He must have been a person of firmness, discretion, and tact. There were the monstrous case of incest, the disputes between the rival factions, contentions in public worship and even at the Eucharist, litigation before the heathen, and wild ideas about the resurrection, not to mention other matters which were difficult enough, although of a less burning character. And in all these questions it was the vain, fitful, vivacious, and sensitive Corinthians who had to be managed and induced to take the Apostles words (which sometimes were very sharp and severe) patiently. Nor was this all. Besides the difficulties in the Church of Corinth there was the collection for the poor Christians in Judea about which St. Paul was deeply interested, and which had not been progressing in Corinth as he wished. St. Paul was doubly anxious that it should be a success; first, because it proved to the Jewish converts that his interest in them was substantial, in spite of his opposition to some of their views; secondly, because it served to counteract the tendency to part asunder, which was manifesting itself between the Jewish and Gentile Christians. And in carrying out St. Pauls instructions about these matters Titus evidently had to suffer a good deal of opposition; and hence the Apostle writes a strong commendation of him, coupling him with himself in his mission and zeal. "Whether any inquire about Titus, he is my partner and my fellow-worker to you-ward." "Thanks be to God, which putteth the same earnest care for you into the heart of Titus. For indeed he accepted our exhortation; but being himself very earnest, he went forth unto you of his own accord." With great delicacy the Apostle takes care that, in making it clear to the Corinthians that Titus has his full authority for what he does, no slight is cast upon Titus's own zeal and interest in the Corinthians. "He is my representative; but he comes of his own free will out of love to you. His visit to you is his own doing; but he has my entire sanction. He is neither a mechanical delegate, nor an unauthorized volunteer."
A curtain falls on the career of this valued helpmate of the great Apostle, from the time when he carried the second letter to Corinth to the time when the letter to himself was written. The interval was probably some eight or ten years, about which we know only one thing, that during it, and probably in the second half of it, the Apostle and Titus had been together in Crete, and Titus had been left behind to consolidate the Church there. The Acts tell us nothing. Probably Titus is not mentioned in the book at all. The reading "Titus Justus" in Act_18:7, is possibly correct, but it is far from certain: and even if it were certain, we should still remain in doubt whether Titus and Titus Justus are the same person. And the attempts which have been made to identify Titus with other persons in the Acts, such as Silvanus or Timothy, are scarcely worth considering. Nor has the conjecture that Titus is the author of the Acts (as Krenkel, Jacobsen, and recently Hooykaas in the "Bible for Young People" have suggested) very much to recommend it. The hypothesis has two facts to support it:
(1) the silence of the Acts respecting Titus, and
(2) the fact that the writer must have been a companion of St. Paul. But these two facts are equally favorable to the tradition that St. Luke was the author, a tradition for which the evidence is both very early and very abundant. Why should such a tradition yield to a mere conjecture?
One thing, however, we may accept as certain:-that the time when St. Paul was being carried a prisoner to Rome in an Alexandrian corn-ship which touched at Crete, was not the time when the Church in Crete was-founded. What opportunity would a prisoner have of doing any such work during so short a stay? Cretans were among those who heard the Apostles at Pentecost preaching in their own tongue the wonderful works of God. Some of these may have returned home and formed the first beginnings of a Christian congregation: and among imperfect converts of this kind we might expect to find the errors of which St. Paul treats in this Epistle. But we can hardly suppose that there was much of Christian organization until St. Paul and Titus came to the island after the Apostles first Roman imprisonment. And the necessity of having some one with a calm head and a firm hand on the spot, forced the Apostle to leave his companion behind him. The man who had been so successful in aiding him respecting the difficulties at Corinth was just the man to be entrusted with a somewhat similar but rather more permanent post in Crete. The Cretans were less civilized, but in their own way scarcely less immoral, than the Corinthians; and in both cases the national failings caused serious trouble in the Church. In both cases ecclesiastical authority has to be firmly upheld against those who question and oppose it. In both cases social turbulence has to be kept in check. In both cases there is a tendency to wild theological and philosophical speculations, and (on the part of some) to a bigoted maintenance of Jewish ordinances and superstitions. Against all these Titus will have to contend with decision, and, if need be, with severity.
The letter, in which directions are given for the carrying out of all this, is evidence of the great confidence which the Apostle reposed in him. One of those who had worked also in Corinth, is either already with him in Crete, or may soon be expected, Apollos, and with him Zenas. So that the Corinthian experience is doubly represented. Other helpers are coming, viz., Artemas and Tychicus; and, when they arrive, Titus will be free to rejoin the Apostle, and is to lose no time in doing so at Nicopolis.
One commission Titus has in Crete which very naturally was not given to him at Corinth. He is to perfect the organization of the Christian Church in the island by appointing elders in every city. And it is this charge among others which connects this letter so closely with the first to Timothy, which very likely was written about the same time.
Whether Titus was set free from his heavy charge in Crete in time to join St. Paul at Nicopolis, we have no means of knowing. At the time when the second letter to Timothy was written, Titus had gone to Dalmatia; but we are left in doubt as to whether he had gone thither by St. Pauls desire, or (like Demas in going to Thessalonica,) against it. Nor does it appear whether Titus had gone to Dalmatia from Nicopolis, which is not far distant, or had followed the Apostle from Nicopolis to Rome, and thence gone to Illyria. With the journey to Dalmatia our knowledge of him ends. Tradition takes him back to Crete as permanent bishop; and in the Middle Ages the Cretans seem to have regarded him as their patron saint.
The impression left upon our minds by the Acts is that St. Luke knew Timothy and did not know Titus: and hence frequently mentions the one and says nothing about the other. The impression left upon our mind by the mention of both in Pauls Epistles, and by the letters addressed to each, is that Titus, though less tenderly beloved by the Apostle, was the stronger man of the two. St. Paul seems to be less anxious about the conduct of Titus and about the way in which others will treat him. The directions as to his personal behavior are much slighter than in the case of Timothy. He seems to credit him with less sensitiveness and more decision and tact; perhaps also with less liability to be carried away by fanatical views and practices than the other.
Titus shares with Timothy the glory of having given up everything in order to throw in his lot with St. Paul, and of being one of his most trusted and efficient helpers. What that meant the Epistles of St. Paul tell us:-ceaseless toil and anxiety, much shame and reproach, and not a little peril to life itself. He also shares with Timothy the glory of being willing, when the cause required such sacrifice, to separate from the master to whom he had surrendered himself, and to work on by himself in isolation and difficulty. The latter was possibly the more trying sacrifice of the two. To give up all his earthly prospects and all the sweetness of home life, in order to work for the spread of the Gospel side by side with St. Paul, was no doubt a sacrifice that must have cost those who made it a great deal. But it had its attractive side. Quite independently of the beauty and majesty of the cause itself, there was the delight of being associated with a leader so able, so sagacious, so invigorating, and so affectionate as the Apostle who "became all things to all men that he might by all means save some." Hard work became light, and difficulties became smooth, under the inspiriting sympathy of such a colleague. But it was quite another thing to have given up everything for the sake of such companionship and support, or at least in the full expectation of enjoying it, and then to have to undergo the hard work and confront the difficulties without it. The new dispensation in this respect repeats the old. Elisha leaves his home and his inheritance to follow Elijah, and then Elijah is taken from him. Timothy and Titus leave their homes and possessions to follow St. Paul, and then St. Paul sends them away from him. And to this arrangement they consented, Timothy, (as we know) with tears, Titus (we may be sure) with much regret. And what it cost the loving Apostle thus to part with them and to pain them we see from the tone of affectionate longing which pervades these letters.
The example set by both master and disciples is one which Christians, and especially Christian ministers, must from time to time need. Christ sent forth both the Twelve and the Seventy "two and two"; and what is true of mankind generally is true also of the ministry-"It is not good for man to be alone." But cases often arise in which not more than one man can be spared for each post; and then those who have been all in all to one another, in sympathy and Counsel and cooperation, have to part. And it is one of the greatest sacrifices that can be required of them.
Paul and Timothy and Titus were willing to make this sacrifice; and it is one which Christs servants throughout all ages are called upon at times to make. Many men are willing to face, especially in a good cause, what is repulsive to them, if they have the company of others in the trial, especially if they have the presence and support of those whose presence is in itself a refreshment, and their support a redoubling of strength. But to enter upon a long and trying task with the full expectation of such advantages, and then to be called upon to surrender them, this is, indeed, a trial which might well make the weak-hearted turn back. But their devotion to their Lords work, and their confidence in his sustaining power, enabled the Apostle and his two chief disciples to make the venture; and the marvelous success of the Church in the age which immediately succeeded them, shows how their sacrifice was blessed. And we may be sure that even in this world they had their reward. "Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for My sake, and for the Gospels sake, but he shall receive a hundredfold now in this time, houses and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv1–4 1–4. A servant of God. Paul usually calls himself…
1–4. A servant of God. Paul usually calls himself a “servant of Christ.” James 1:1 uses the form here. According to. His apostleship looked to the promotion of the faith of God's elect. And acknowledging of the truth. Bringing men to acknowledge the truth.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Tit_1:1. Paul, a servant of God.—R.V. margin, “Gr. bond-servant.”…
CRITICAL AND EXPLANATORY NOTES
Tit_1:1. Paul, a servant of God.—R.V. margin, “Gr. bond-servant.” This designation, which indicates generally the official position, is not usually found in the inscriptions of the Pauline epistles. In Romans and Philippians we have “servant of Jesus Christ.” According to the faith.—A somewhat difficult expression, but meaning apparently “with reference to the faith.”
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Tit_1:2. God, that cannot lie.—Since we have no negative term that says what the adjective says in the original, we must so translate. The apostle wants to bring out God’s eternal antipathy to falsity.
Tit_1:3. In due times.—R.V. “in his own seasons”—a contrast to the words “before the world began” (A.V.) or “before times eternal” (R.V.) in Tit_1:2.
Tit_1:4. Titus, mine own son.—R.V. “my true child.” The same title of honour is given to Timothy (1Ti_1:2). After the common faith.—The faith in which Paul and Titus alike are sharers. How the inclusion of all Christians with them would be too general does not appear.
MAIN HOMILETICS OF THE PARAGRAPH.—Tit_1:1-4
An Apostolic Salutation—
I. Sets forth the authority and scope of the apostolic office.—
1. Its authority is Divine. “Paul, a servant of God, and an apostle of Jesus Christ” (Tit_1:1). “Which is committed unto me” (Tit_1:3). In confronting the false teachers, Paul is always careful to insist upon his Divine call to the apostleship, in contrast with their self-constituted authority. There are times of doubt and trial when the minister of the gospel has to fall back upon the assurance of the Divine call: about this he has no doubt; here the anchor holds.
2. Its scope is the preaching of the gospel of hope.
(1) The hope of eternal life. “In hope of eternal life” (Tit_1:2). On this hope the apostle rested his desire and aim to advance the faith of God’s people and their fuller knowledge of the truth.
(2) A gospel long promised and at length revealed. “Which God, that cannot lie, promised before the world began; but hath in due times manifested His word through preaching” (Tit_1:2-3). The gospel was in the Divine mind before the ages began, was then promised to the world in the earliest history of man, was dimly and gradually unfolded to suit the stages of human development, and finally was fully revealed by preaching.
(3) A gospel intended to promote godliness through faith. “According to the faith of God’s elect, and the acknowledging of the truth which is after godliness” (Tit_1:1). Faith is a faculty susceptible of growth. Faith apprehends the meaning of the gospel, and then appropriates its power to live a godly life.
II. Addressed to one who is highly esteemed.—“To Titus, mine own son after the common faith” (Tit_1:4). Paul regards Titus as his genuine child, as he was the instrument of his conversion to the faith which is common to all the people of God, comprising believers in all nations into a common brotherhood, Gentiles as well as Jews, and therefore including Titus, who was himself a Gentile. The preacher regards his converts with unusual affection, and is deeply interested in their progress in grace and usefulness.
III. Invokes the impartation of richest blessings.—“Grace, mercy, and peace” (Tit_1:4). “Mercy” is omitted in some of the oldest manuscripts; but one of the best and oldest manuscripts supports it. Mercy and peace spring out of grace, the fountain of all blessings. If we have God’s favour, we have every blessing the soul can need or that Christ can bestow.
Lessons.—
1. The Christian teacher should have a firm grasp of truth.
2. The veteran minister is full of wise and loving counsels to the young.
3. Good wishes to others is genuine Christian courtesy.
GERM NOTES ON THE VERSES
Tit_1:1. “The truth which is after godliness.”
The Gospel of Truth.
I. The gospel is simply a truth.
II. It is an operative truth.
III. It operates to the best effect.—It produces godliness.
1. Giving a right notion of God.
2. A right notion of what concerns the duty of man.
Lessons.—
1. The nature and prime design of religion is to be an instrument of good life.
2. That so much knowledge as is sufficient to engage men in the practice of godliness serves the necessary ends of religion.
3. That whatever undermines the motives of a good life is contrary to and destructive of religion.—South.
Tit_1:2. The Gospel Revelation.
I. A glorious prospect.—“Eternal life.”
II. A truth-speaking God.
III. An old-standing promise.—“Before the world began.”
Tit_1:3. The Preaching of the Word.
I. A timely revelation.
II. A sacred trust.
III. A Divine commission.
Tit_1:4. A Christian Greeting.
I. Recognising a spiritual relationship.
II. Invoking a threefold blessing.
III. Describing the source and medium of the blessing.—F. W.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Hope of Eternal Life.
Tit 1:2
Hope of Eternal Life.
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I. Note the antiquity of this promise. It was made ages and ages ago. There are two considerations, I imagine, in the Apostle’s mind—the actual promise made in time, and the Divine purpose from which that promise sprang, fixed in eternity; and he joins the two considerations together without the least impropriety of thought. No sooner had man occasion for the promise than the promise was made to him. The Jews who were contemporary with Christ vainly supposed that the law given by Moses had in it a life-giving power. They stumbled at that stumbling-stone, for they sought eternal salvation, not by faith in Christ, but, as it were, by the works of the law; whereas the law was given for a widely different purpose, and not with that object at all. If, indeed, a law had been given which was capable of giving life, then, no doubt, justification would have been by the law. The man might have looked to it for his acquittal; but law, though essential for the regulation of manners, is, of its own nature, incapable of giving eternal salvation; for he who obeys its ordinances can, at most, but deserve to escape from its penalties.
II. Consider the security of the promise. "God, who cannot lie," made it. He who has made the promise to us cannot, from His very nature, fail in its fulfilment. There are many people in the world who, with the best intentions, are unable to help us; many who would fain do for us all that lies in their power, but who, from very ignorance, are useless in the day of trouble. There are others, again, on whom you have been leaning with fond hopes of substantial aid, who yet fail you when the day of calamity approaches—fair-weather friends, who disappear at the very first symptom of a cloud. Many accidents, again, may prevent a man, who is really sincere, and bent upon helping us, from keeping his promise. Without any intention of so doing, he may-deceive us in the most important matters, and fail at the very crisis when he is wanted most; and of course, in many cases, we cannot conceal from ourselves that men have an interest in deceiving us. We cannot in all cases rely implicitly on their word. But, with respect to the promise which is now occupying our thoughts, not one jot or one tittle shall fail. Heaven and earth shall pass away, but God’s word never. He cannot lie.
III. Note the extent of the promise. It embraces you and all mankind. God, who cannot lie, has set before us, with all plainness, and with most comfortable assurance, the hope of eternal life. There is but one road that leads to it, one door that opens into it; but the road, though a narrow one, is broad enough for all who really mean to travel on it. The door is wide enough for any man to enter in, and go in and out and find pasture. "He that hath the Son hath life."
Bishop Atlay, Penny Pulpit, new series, No. 777.
References: Tit 1:2.—Spurgeon, Sermons, vol. x., No. 568. Tit 1:6.—Outline Sermons to Children, p. 262. Tit 1:7.—F. W. Farrar, Christian World Pulpit, vol. xxx., p. 321. Tit 1:9.—Preacher’s Monthly, vol. viii., p. 193. Tit 1:11-14.—Spurgeon, Sermons, vol. xxxii., No. 1894. Tit 1:12.—L. Abbott, Christian World Pulpit, vol. xxviii., p. 46. Tit 1:12—ii. 15.—Expositor, 1st series, vol. viii., p. 131. Tit 1:13.—W. C. Magee, Sermons at Bath, p. 220.
Tit 1:15
(with Mat 5:8)
Purity.
The two texts are two motives. With one voice they enforce purity; but each by its own argument and with its own persuasion. The one looks rather at the present, the other at the future; the one sets before us a practical effect of purity, the other a spiritual; one tells how it shall enable us to move healthily and wholesomely among our fellows; the other, how it shall fit and qualify us for that beatific vision which is, being interpreted, the inheritance of the saints in light.
I. St. Paul is addressing a beloved convert, charged with the temporary oversight of the young church at Crete. Now there was a power at work in the Cretan congregations, as everywhere, which St. Paul looked upon as the antagonist of the light and life which was in Christ Jesus. Strange to say, it took the form of a sort of ostentatious puritanism; it was an influence calling itself moral, sensitively jealous for law and sanctity, and dreading the gospel of grace as dangerous to virtue. St. Paul knew better. St. Paul had tried both systems, and he knew by experience that whereas law is weak, through the flesh, grace is mighty through the Spirit. He thought little of a righteousness isolating itself from atonement, or a purity dispensing with sanctification. He tells his converts where alone purity can be found; in the heart made clean by grace, in the life set free by the Spirit. Be pure in heart and all things are pure to you.
II. The pure shall see God. The motive was a strong one which said, "To the pure all things are pure." Be pure in heart, and you shall find, or else make, purity everywhere. Be pure in heart, and intellect shall be pure, and conscience; no film shall cloud the mental vision, no stain shall sully the mirror of duty. But "blessed are the pure in heart, for they shall see God." This lifts the matter into a higher region still, and tells how not mind alone, not conscience alone, but the very spirit and soul of the man hang upon purity of heart for its welfare and for its life. There is a sight of God in the far future. There is also a sight which is now. If there be in any of us the desire, hereafter or here, to see God; if we feel that not to see Him is misery, that never to see Him would indeed be the second death—we must become pure in heart.
C. J. Vaughan, University Sermons, p. 425.
References: Tit 1:15.—Forsyth and Hamilton, Pulpit Parables, p. 116; F. W. Robertson, Sermons, 3rd series, p. 122. Tit 2:1.—J. Halsey, Christian World Pulpit, vol. xxxiv., p. 393. Tit 2:10.—Preacher’s Monthly, vol. iv., p. 284.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Division 1. (Tit 1:1-16.)
Division 1. (Tit 1:1-16.)
The truth according to godliness.
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The connection of truth with godliness, that is, the inseparability of the two, is that which is first insisted on. The character of the relation itself comes afterwards.
1. The truth is emphasized at the very start. Paul speaks of himself as a "bondman of God and an apostle of Jesus Christ, according to the faith of God’s elect and the acknowledgment of the truth which is after godliness." The opening words, as usual, give us thus the key to the epistle. The election of God is that which is the final dependence of the soul, that is, the will of God in love which goes out after its objects; a will which, surely, nothing can oppose, which must be characterized by His own nature, which alone, therefore, can give the limits of it. God cannot lie, God cannot repent; and in every manifestation of His will we find the activity of a nature which is love, and is so as much as anywhere in the refusal of the evil itself, which is the destruction of everything. It is not an arbitrary thing on God’s part, that He ordains the judgment of evil, which is the necessary contradiction of His whole nature, and of all, therefore, that can possibly be for blessing. Love is in this way intolerant, of necessity. Tolerance here could not be love. God has His own way in grace of meeting souls in the deepest need that can be, but grace itself is never apart from the destruction of evil. Thus, there is that by which this grace of God works. If God saves, it is by "sanctification of the Spirit and belief of the truth." There is no other way. Man has everywhere received and drunk in the lie of the devil. By that lie, if it is not refused, he is destroyed. All the corruption that is in the world has come in through it. Thus, then, there must be the acknowledgment of the truth which is after godliness. For this, the apostle is set. He is the minister of it, his confidence being that "hope of eternal life which God who cannot lie promised before the age-times." We see, as in Timothy so here, the going back to the beginning. Whatever may have come in since, God’s purpose as revealed there abides. Whatever the delay and the need of patience, yet the end is certain. These "age-times," we have already seen, are practically the dispensations, the different steps by which God has worked out and developed what was in His mind, and made way for the full truth, which is now manifested. That long preparation of the world for that in which alone lies all blessing for man is a lesson most serious in its nature as to what man is, while it has reference also, no doubt, to the manifestation of things before the principalities and powers, the creatures of God outside of humanity, but who, nevertheless, are personally interested in all that in which God reveals Himself. How deep this interest is we have now, and can have, probably, but little knowledge; yet we have glimpses of it scattered all through the word of God. The earth, with all the littleness which infidelity, with its feigned humility, has pointed out to us, has, nevertheless, been the theatre of that with which God has connected the manifestation of His glory as nowhere else, and the very littleness of man himself, as well as the evil condition in which he is found, has part in the manifestation. The time of full revelation is now come. This is the very season of God appointed for it; and how much, if we entered into this, might we reckon upon therefore, if indeed the knowledge of God Himself is that which in a practical sense is our very life itself. "For this is life eternal, to know Thee, the only true God, and Jesus Christ, whom Thou hast sent." How little have we entered into the character of the present dispensation! How little have our hearts grasped of this desire of God to communicate His mind to us, and to bring us thus into fellowship with Himself -no longer as those to whom He speaks as servants merely, and who are to move obedient to His will, but as unto children, those brethren among whom Christ Himself takes His place as the First-born, and to whom, as unto friends, He becomes the revealer of the Father’s counsels.
If we knew this aright, what interest would it give to every part of Scripture, to His thoughts with regard to His people Israel, and, back of them, to that display of Himself in nature, to which Scripture is the key! How wonderful to be those upon whom, thus, the ends of the ages are come, and to whom the stores that have been accumulated all along the line of revelation become the treasury of faith! This is His word, to which Paul was devoted -not simply His gospel, though the gospel must be the beginning everywhere, necessarily, and at once introduces the soul that has received it into the very heart of divine revelation. But the Word itself goes far beyond what we commonly call this, and is nothing less than that which is not merely to bring us out of sin into holiness, but to qualify us for that place with Christ to which infinite grace has destined us. How little we realize what the body of Christ means in this way, that body in which the Spirit dwells as never before, in order to give us capacity for the reception of these communications! When will we awake to realize and answer to this grace of God?
Again, we find the apostle insisting upon the character of God as a Saviour-God, a commandment from whom is just that which manifests the energy of a love which imperatively requires the fulfilment of its counsels. He is writing to Titus, his true child, as he declares, even as Timothy was -his child according to the faith which he had been the instrument used of God in communicating to him. To him he wishes grace and peace from God the Father and Christ Jesus the Saviour. This individuality which the epistle emphasizes, as we have seen also with the epistles to Timothy, is that which, while it comes out in the most distinct way in the ruin of the Church which has come in, yet was always an absolute necessity. The soul must be for itself before God. We are not saved in the multitude, but saved individually; and in all our life, the more simply we have to do with God Himself, for ourselves, as if there were none other, the more fitted we shall be for fellowship with others, and to serve the ends for which God has united us together.
2. Titus had been left in Crete distinctly to complete the order of the assembly there, and to appoint elders in every city. The characters required in an elder are stated much as in Timothy, especially the family character, as one may say; for the elder is to be a father in the local assembly. Thus, he must be "the husband of one wife, having faithful children not accused of excess, or unruly." For the character of his children he is thus distinctly accounted as responsible. As an overseer, he is to be blameless as a steward of God, with nothing that would show a lack of government in his own spirit, "not headstrong, not passionate, not given to wine, no striker, no seeker of base gain." On the other hand, not merely of a negative character, but "hospitable, a lover of good, discreet, righteous, pious;" himself "holding fast the faithful word according to the doctrine taught, so as to be able both to exhort with sound teaching and convict the gainsayers."
The circumstances in Crete were of special exigency, and we see in them how, wherever the soul is not fully with God, the natural character necessarily comes up. One of their own, a prophet of themselves, had characterized the Cretans as "always liars, evil beasts, slow bellies" (or, "slothful gluttons"). This did not hinder the grace of God in its work amongst them; for, as we know, it is the glory of God’s grace that it can avail for the chief of sinners; but it showed the character in which the evil, if it were suffered to come out, would display itself. Thus, among the Cretans there were many vain speakers and deceivers, the circumcision having specially this character, through the constant opposition which we have found legality was always manifesting to the truth of God, and the plausible cover of previous revelation under which it sheltered itself. It was imperative that the mouths of such should be stopped, as those who subverted whole houses, teaching things which ought not to be, and always with that character which is so naturally and necessarily displayed among those who are not satisfied with that which alone can satisfy. The corruption which is in the world is through lust, and at the bottom of all this plausible perversion of that which had been given of God there was a spirit coveting that which it counted gain. There was need, therefore, of sharp reproof in these cases -above all, that they might be sound in the faith, the very spring of godliness, as we have seen the epistle declares it. Judaism, astray from the purpose of God with regard to it, was only resulting in fables and commandments of men turning from the truth. The liberty that existed in Christ was denied by it. Rules for outward conduct had supplanted that purity of heart which alone made all things pure, while to the defiled and unbelieving there was really no line of separation at all; to them nothing was pure, even the mind and conscience being defiled. With all this there was the profession of the knowledge of God, while in works they denied Him. We see how the knowledge of God should necessarily result in works accordant -how it will, in fact, necessarily do this, or it is not true knowledge.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Greeting. Directions For Organising the Cretan Church
Greeting. Directions For Organising the Cretan Church
1-16. 'Paul an Apostle, to Titus his own son in the faith. In appointing elders in the towns of Crete, see to their character, and be sure that they keep the faith. There are Judaisers in the island, and the Cretans are liars; so Church officers must be especially careful that their discourse may be sound.'
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1. Paul, a servant of God] St. Paul does not elsewhere use this designation in his superscriptions; so an imitator would be unlikely to use it. According to the faith, etc.] i.e. to promote the true faith. Which is after godliness] i.e. which leads to godliness.
2. That cannot lie] A bad translation. The single Gk. word means 'absolutely truthful.' It is irreverent to say of the One Self-determined Being, 'cannot'; 'will not' is sufficient and final. Here AV and RV both add an idea not in the original, borrowing, doubtless, from Heb_6:18 : cp. Rom_3:4 and 1Co_1:9. Before the world began] lit. (as RV) 'Before times eternal.'
3. RV' But in his own seasons manifested his word in the message' (proclamation) 'wherewith I was entrusted,' etc. His word] To the Hebrew, 'word' or 'name' stood for the being whose it was; so we might safely translate,' himself.' St. Augustine interpreted it definitely 'Christ.'
4. Son after the common faith] i.e. his pupil in the faith which they shared together. Titus is not mentioned in Acts, but from St. Paul's Epistles we gather the following details: he was a Greek (Gal_2:3); neither at his conversion nor (probably) later was he circumcised (ib.); he went on missionary journeys with and for St. Paul (Gal_2:1; 2Co_7:6; 2Co_7:13-15; 2Co_8:6, 2Co_8:16-18). We know nothing raore till we find him here.
5. Though in a personal letter, these words are so explicit that, should the Cretans resist Titus' authority, he might read to them what the great master himself had said. We are wont to say, 'If you have trouble, show this letter.' St. Paul, perhaps, implied this here.
Left I thee in Crete] This cannot be identified with the only visit of St. Paul to Crete elsewhere recorded (Act_27:7.). The visit when he left Titus there was after the Roman imprisonment: see Intro. There were many Jews in Crete, and there were Cretans in Jerusalem at Pentecost (Act_2:11), but we do not know how Christianity was planted in the island. Elders] Gk. 'presbyters.' Rectors, or pastors, we should say today.
6. The husband of one wife] not necessarily of any wife, but of not more than one. Probably not an objection to polygamy, which was rare, but to divorce and remarriage, which was common. It is hardly likely that remarriage, after the death of a first wife, was to be a disqualification for office: cp. 1Ti_3:2.
Faithful children] i.e. brought up as Christians.
7. A bishop] This officer seems simply to be one of the 'elders' in Tit_1:5 : though the difference in name and number may suggest the beginning of a distinction between them. At any rate, the Church is here more highly organised than when St. Paul wrote, e.g. 1Cor, but not nearly so much so as when Ignatius wrote, e.g. to the Ephesians, circ. 115 a.d.: cp. 1Ti_3:1.
8. Lover of good men] better (as RV), 'lover of good,' including both men and things.
9. As he hath been taught] RV (which is lit.) 'according to the teaching'; i.e. the teaching which he has received, perhaps referring to a gradually forming statement of the essentials of the faith, such as culminated, in the 2nd cent., in the 'Roman symbol,' or early form of the Apostles' Creed.
10. Here begins the arraignment of the false teachings which the elders will have to meet (Tit_1:10-16). They of the circumcision] i.e Jewish converts who insisted that to be a Christian one must also submit to Jewish ordinances.
12. One of themselves] i.e. one of the Cretans. The reference is to Epimenides, a poet, circ. 600 b.c. St. Paul calls him a, prophet because, (1) poets and prophets were apt to be classed together, and (2) his 'witness' was still true in St. Paul's day. One reason why the Cretans were called liars was because they said that Zeus was buried in Crete. Slow bellies] i.e. gross and corpulent through self-indulgence.
14. Jewish fables] e.g. the sort of rules, for maintaining which our Lord condemned the Pharisees (Matthew 15, 23, etc.).
15. Unto the pure all things are pure] St. Chrysostom said, 'God made nothing impure.' Used, not abused, all things are right; abused, the seemingly innocent thing is sin. St. Paul does not mean to limit this principle to ceremonial distinctions (about meats, etc.), with which the Judaisers would be apt to vex the Cretans. Their mind and conscience is defiled] cp. Mat_15:4 to Mat_8:16. They profess] Not mere pretence, but blatant self-confidence.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv3–4 (See Scofield "Rom 1:16").
Saviour
(See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Analysis and Annotations
Analysis and Annotations
I. INSTRUCTIONS AND WARNINGS
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CHAPTER 1
1. The salutation (Tit 1:1-4)
2. Instructions concerning elders (Tit 1:5-9)
3. Warnings against false teachers (Tit 1:10-16)
Tit 1:1-4
Paul calls himself in writing to Titus “a servant of God and an apostle of Jesus Christ,” for he speaks in these introductory words of God’s elect, and their faith in Him; and the promise of eternal life, God, who cannot lie, gave before the dispensations began; and that His Word is now manifested through preaching which was committed unto him by our Saviour-God. God’s elect are those who have trusted in Christ. They have personal faith in God and know His love and are in relationship with Him. But such a faith and relationship demands godliness; therefore the statement, “The acknowledgment of the truth which is after godliness.” These two, truth and godliness, belong together. If the truth is given up or not held, then godliness also is given up; the truth must be manifested in godliness. As to statement on the promise of life before the ages began, see annotations on 2Ti 1:9.
Tit 1:5-9
Paul had left Titus in Crete. From Act 2:11 we learn that the inhabitants of Crete were present on the day of Pentecost and heard Peter preach. These Cretan Jews may have brought the gospel to the island. Titus is commissioned by Paul to set the things in order which were wanting, and to appoint elders in every city. (For discussion that bishops are elders see annotations on 1Ti 3:1-16.) We do not find the same intimacy between him and Titus as that intimacy and confidence which existed between Paul and Timothy. He does not open his heart to him as he did to Timothy. He invests Titus with authority to appoint elders and states the qualifications the elder must possess. These qualifications are also mentioned in the First Epistle to Timothy (1Ti 3:1-7). Here is added that their children must be faithful and not accused of riot or of being unruly. The bishop must also be blameless as God’s steward, not self-willed (headstrong), not soon angry, not given to wine, no striker, no seeker of filthy lucre. What he is to be is given in Tit 1:8-9. “But a lover of hospitality, a lover of good, sober-minded, just, holy, temperate; holding fast the faithful word according to the doctrine taught, that he may be able to exhort with sound doctrine and to convict the gainsayers.” Thus we have again that godliness and sound doctrine belong together.
Tit 1:10-16
He states that there were many unruly and vain talkers and deceivers especially they of the circumcision. The Judaizing teachers were at work among the Cretans. Titus must have been especially distasteful to them, for he was an uncircumcised Greek. These Cretan Jews who claimed to have accepted Christianity worked evil in the assembly. The apostle demands that their mouths must be stopped, for they subverted whole houses, teaching things which they ought not, for the sake of base gain. The national traits of the Cretans are then described. One of their own prophets had said, “The Cretans are always liars, evil beasts, idle gluttons.” This is a quotation from Epimenides, who lived six hundred years before Christ. The Cretans were classed with the Cappadocians and Cilicians (all beginning in the Greek with a “K”) as the most evil and corrupt in the Greek world. And Paul testifies to the truth of it, “This witness is true.” They must be rebuked sharply, so that they may be sound in the faith, “not giving heed to Jewish fables, and commandments of men, that turn from the truth.” These Judaizing teachers were ascetics, forbidding certain things, making rules for the outward conduct. Certain things were forbidden by their ordinances and commandments; yet though they were fasting and continent, they were, because unregenerated, inwardly defiled and unbelieving. Paul brands these Judaizers in this Epistle as “defiled and unbelieving,” with a confession that they know God, but in works they denied Him. He speaks of them as abominable, disobedient, and to every good work reprobate.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Address and Opening Salutation.
Address and Opening Salutation.
v. 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;
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v. 2. in hope of eternal life, which God, that cannot lie, promised before the world began;
v. 3. but hath in due times manifested His Word through preaching, which is committed unto me according to the commandment of God, our Savior;
v. 4. to Titus, mine own son after the common faith: Grace, mercy, and peace from God the father and the Lord Jesus Christ, our Savior.
The character of the letter is immediately indicated by the expression of apostolic dignity combined with the glory of the evangelical ministry: Paul, a servant of God, but an apostle of Jesus Christ according to the faith of the elect of God and the knowledge of truth which is in agreement with godliness. A servant of God the apostle calls himself, finding an especial distinction in connecting the idea of milling and humble service with the work of his office. For his is a ministry entrusted to him by God and in the interest of God’s kingdom for the purpose of gaining souls for heaven. But not only does he bear this honoring distinction, it is rather his highest honor to be an apostle of Jesus Christ in the most restricted sense of the term. He furthermore explains his apostolic work and office as being in accordance with the faith of the elect of God and the knowledge of the truth which is in agreement with godliness. Paul himself possessed the faith which is peculiar to the elect of God, and this faith furnished both the motive and the power for the proper exercise of the duties which devolved upon him in this office. This faith is based upon the knowledge of the truth of the Gospel, of the salvation in Christ Jesus. It was no mere head-knowledge of which he speaks, for this would at best have made him a competent servant of men, but it was a grasping of the truth with spirit and mind, a realization of its wonderful blessings. The fact that the Word of the Gospel is the truth was his firm conviction, and he knew that this was in agreement with true piety. The pure doctrine of the Gospel and true righteousness of life are correlates; if a person has sincerely accepted the former, he will give evidence in his whole life of the latter.
The apostle gives a further characterization of his office: Upon the hope of eternal life, which God, who cannot lie, promised before the times of the world, but has revealed at His own time in the preaching with which I was entrusted according to the precept of God, our Savior. Paul is a servant of God and an apostle of Christ Jesus on the basis of the hope of eternal life, 1Co 15:14-15; 2Ti 1:1: Rom 6:22. The hope: the firm conviction of the certainty of salvation, fills the apostle with courage and joy and strength to fulfill the duties of his office properly. This hope of the Christians cannot fail, because God has already given the promise, and this promise is certain by virtue of his faithfulness and truth; for God cannot lie, Psa 33:4. Before the times of this world, before the foundations of the earth were laid, from eternity, He gave a promise based upon the grace which He also granted in Christ Jesus, namely, to give eternal life to His own. This counsel of God, according to which He set forth eternal life as a prize or reward of merry, was then proclaimed. At His own time, in the fullness of time as determined by Him. He revealed His Word in the preaching of the Gospel as it was entrusted to Paul. This counsel and will had indeed been made known ever since the first announcement of the Savior’s coming, in the Garden of Eden, but chiefly in type and prophecy. The full revelation came with the incarnation of Christ, Heb 1:1: Gal 4:4-5, but particularly through the Gospel as preached by Christ and the apostles. The Word of the Gospel thus, as a true means of grace, actually transmits the true spiritual life from God, as the Source of all life. And God, who chose Paul to be His apostle, thereby entrusted him with the proclamation of this life-giving message. It was not his own choice, he did not seek the honor for himself, but now that it has been given to him, he emphasizes very strongly that he holds his office according to the precept or commandment of God, the Savior. It is the same thought which the apostle voices also in other passages of the Pastoral Letters. Titus, therefore, as the recipient of the letter, could claim for its contents apostolic and therefore divine authority. Note that the designation of God as the Savior serves as a tender invitation to all men not to regard Him as a stern Judge, whose greatest delight is the damnation of sinners, but as a loving Father in Christ Jesus, who wants all men to be saved and to come to the knowledge of the truth.
Having established his authority and thus that of Titus as his representative in proclaiming the truths contained in this letter. Paul now addresses his pupil directly: To Titus, my true son according to the common faith: Grace and peace from God the Father and Christ Jesus, our Savior. It appears from these words that Titus had also been converted through the preaching of the great apostle, that he was his spiritual son. At the same time Paul’s words indicate that Titus had his spiritual father’s mind and spirit. Even though Titus, who was a descendant of Gentiles, had not grown up in the blessings of the Old Testament people, yet his relation to Paul was no less intimate for that reason. On the contrary, they are united by the bonds of the same faith, whose object is Christ the Savior, as revealed in the Gospel. And so Paul adds his apostolic salutation and wish that grace and peace from above might rest upon Titus. He is to become a partaker of the riches of God’s grace and mercy, of the peace which belongs to the believers the reconciliation effected by Christ, and thus of the fullness of salvation. In calling God the Father and Christ Jesus the Savior, Paul again stresses the character of the Gospel as a message of redemption, as a proclamation of salvation, in the granting of which the Father and the Son are equally interested.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4 for the faith of
for the faith of
to strengthen the faith of
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that agrees with godliness
"that is suitable for honoring God"
before all the ages of time
"before time began"
At the right time
"At the proper time"
he revealed his word
Paul speaks of God's message as if it were an object that could be visibly shown to people. AT: "He caused me to understand his message" (See: Metaphor)
he trusted me to deliver
"he trusted me to bring" or "he gave me the responsibility to preach"
God our savior
"God, who saves us"
translationWords
Paul
servant
apostle
Jesus
faith
chosen one
true
godly
eternity
word
Savior
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1–4 1:1-4 The opening of Titus, like that of 1…
1:1-4 The opening of Titus, like that of 1 Timothy (1 Tim 1:1-2), establishes Paul’s authority for his delegate.
1:1 and to teach . . . godly lives: See 2:11-14; 1 Tim 6:3.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.