20. In order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (<reference osisRef="Acts.19.22">Ac 19:22</reference>, possibly the same Erastus as in <reference osisRef="Rom.16.23">Ro 16:23</reference>, though how he could leave his official duties for missionary journeys is not clear), stayed behind at Corinth, his native place, or usual residence, of which city he was "chamberlain," or city steward and treasurer (<reference osisRef="Rom.16.23">Ro 16:23</reference>); and Trophimus he left behind at Miletus sick. (On his former history, see on <reference osisRef="Acts.20.4">Ac 20:4</reference>; <reference osisRef="Acts.21.29">Ac 21:29</reference>). This verse is irreconcilable with the imprisonment from which he writes being the first: for he did not pass by Corinth or Miletus on his way to Rome when about to be imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was not at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick in his immediate neighborhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at Ephesus (<reference osisRef="2Tim.4.19">2Ti 4:19</reference>), and he desires Timothy to salute them: so also Onesiphorus' household (<reference osisRef="2Tim.1.18">2Ti 1:18</reference>). Paul had not the power of healing at will (<reference osisRef="Acts.19.12">Ac 19:12</reference>), but as the Lord allowed him.

20. In order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (Ac 19:22, possibly the same Erastus as in Ro 16:23, though how he could leave his official duties for missionary journeys is not clear), stayed behind at Corinth, his native place, or usual residence, of which city he was "chamberlain," or city steward and treasurer (Ro 16:23); and Trophimus he left behind at Miletus sick. (On his former history, see on Ac 20:4; Ac 21:29). This verse is irreconcilable with the imprisonment from which he writes being the first: for he did not pass by Corinth or Miletus on his way to Rome when about to be imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was not at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick in his immediate neighborhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at Ephesus (2Ti 4:19), and he desires Timothy to salute them: so also Onesiphorus' household (2Ti 1:18). Paul had not the power of healing at will (Ac 19:12), but as the Lord allowed him.


<hi type="bold">21. before winter--</hi>when a voyage, according to ancient usages of navigation, would be out of the question: also, Paul would need his "cloak" against the winter (<reference osisRef="2Tim.4.13">2Ti 4:13</reference>).

<hi type="bold">Pudens ... Claudia--</hi>afterwards husband and wife (according to Martial [Epigrams, 4.13; 11.54]), he a Roman knight, she a Briton, surnamed Rufina. Tacitus [On Agriculture, 14], mentions that territories in southeast Britain were given to a British king; Cogidunus, in reward for his fidelity to Rome, A.D. 52, while Claudius was emperor. In 1772 a marble was dug up at Chichester, mentioning Cogidunus with the surname Claudius, added from his patron, the emperor's name; and Pudens in connection with Cogidunus, doubtless his father-in-law. His daughter would be Claudia, who seems to have been sent to Rome for education, as a pledge of the father's fidelity. Here she was under the protection of Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was accused of foreign superstitions, A.D. 57 [Tacitus, Annals, 3.32], probably Christianity. She probably was the instrument of converting Claudia, who took the name Rufina from her, that being a cognomen of the Pomponian gens (compare <reference osisRef="Rom.16.13">Ro 16:13</reference>, Rufus, a Christian). Pudens in Martial and in the Chichester inscription, appears as a pagan; but perhaps he or his friends concealed his Christianity through fear. Tradition represents Timothy, a son of Pudens, as taking part in converting the Britons.

<hi type="bold">Linus--</hi>put third; therefore not at this time yet, as he was afterwards, bishop. His name being here inserted between Pudens and Claudia, implies the two were not yet married. "Eubulus" is identified by some with Aristobulus, who, with his converts, is said to have been among the first evangelists of Britain. Paul himself, says Clement, "visited the farthest west [perhaps Britain, certainly Spain], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city.

21. before winter-- when a voyage, according to ancient usages of navigation, would be out of the question: also, Paul would need his "cloak" against the winter (2Ti 4:13). Pudens... Claudia-- afterwards husband and wife (according to Martial [Epigrams, 4.13; 11.54]), he a Roman knight, she a Briton, surnamed Rufina. Tacitus [On Agriculture, 14], mentions that territories in southeast Britain were given to a British king; Cogidunus, in reward for his fidelity to Rome, A.D. 52, while Claudius was emperor. In 1772 a marble was dug up at Chichester, mentioning Cogidunus with the surname Claudius, added from his patron, the emperor's name; and Pudens in connection with Cogidunus, doubtless his father-in-law. His daughter would be Claudia, who seems to have been sent to Rome for education, as a pledge of the father's fidelity. Here she was under the protection of Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was accused of foreign superstitions, A.D. 57 [Tacitus, Annals, 3.32], probably Christianity. She probably was the instrument of converting Claudia, who took the name Rufina from her, that being a cognomen of the Pomponian gens (compare Ro 16:13, Rufus, a Christian). Pudens in Martial and in the Chichester inscription, appears as a pagan; but perhaps he or his friends concealed his Christianity through fear. Tradition represents Timothy, a son of Pudens, as taking part in converting the Britons. Linus-- put third; therefore not at this time yet, as he was afterwards, bishop. His name being here inserted between Pudens and Claudia, implies the two were not yet married. "Eubulus" is identified by some with Aristobulus, who, with his converts, is said to have been among the first evangelists of Britain. Paul himself, says Clement, "visited the farthest west [perhaps Britain, certainly Spain], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city.


<hi type="bold">22. Grace be with you--</hi>plural in oldest manuscripts, "with YOU," that is, thee and the members of the Ephesian and neighboring churches. <chapter eID="2Tim.4"/>

22. Grace be with you-- plural in oldest manuscripts, "with YOU," that is, thee and the members of the Ephesian and neighboring churches.


<milestone n="THE EPISTLE OF PAUL TO TITUS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE EPISTLE OF PAUL TO TITUS</title>

THE EPISTLE OF PAUL TO TITUS


<title type="x-IS">INTRODUCTION</title>
<hi type="bold">Genuineness.--</hi>Clement of Rome quotes it [Epistle to the Corinthians, 2]; Irenæus [Against Heresies, 3.3.4] refers to it as Paul's; Theophilus of Antioch [To Autolychus, 3.14], quotes it as Scripture. Compare Clement of Alexandria [Miscellanies, 1, p. 299]; Tertullian [The Prescription against Heretics, 6].

<hi type="bold">Time and Place of Writing.--</hi>This Epistle seems to have been written from Corinth [Birks], subsequently to his first imprisonment, when Paul was on his way to Nicopolis (<reference osisRef="Titus.3.12">Tit 3:12</reference>) in Epirus, where he purposed passing the winter, shortly before his martyrdom, A.D. 67. Birks thinks, from the similarity of the Epistle to Titus and First Timothy, that both were written from the same place, Corinth, and at dates not widely apart; First Timothy shortly after coming to Corinth, before he had planned a journey to Epirus, the Epistle to Titus afterwards. The journey to Crete and Ephesus for the bearers of his letters would be easy from Corinth, and he could himself thence easily pass into Epirus. He had shortly before visited Crete, wherein a Church existed (though without due organization), the first foundation of which he may have partly laid at his former visit (<reference osisRef="Acts.27.7">Ac 27:7</reference>, &c.), when on his way to his first imprisonment at Rome. That he returned to the East after his first imprisonment appears most probable from <reference osisRef="Phil.2.24">Php 2:24</reference>; Phm 22. However, there may have been seeds of Christianity sown in Crete, even before his first visit, by the Cretans who heard Peter's preaching on Pentecost (<reference osisRef="Acts.2.11">Ac 2:11</reference>).

<hi type="bold">Occasion of Writing.--</hi>Corrupt elements soon showed themselves in the Cretan Church, similar to those noticed in the Epistles to Timothy, as existing in the Ephesian Church, Judaism, false pretensions to science, and practical ungodliness. Paul, on his late visit, had left Titus in Crete to establish Church government, and ordain presbyters (deacons are not mentioned). Titus had been several times employed by Paul on a mission to the Corinthian Churches, and had probably thence visited Crete, which was within easy reach of Corinth. Hence the suitableness of his selection by the apostle for the superintendence of the Cretan Church. Paul now follows up with instructions by letter those he had already given to Titus in person on the qualifications of elders, and the graces becoming the old, the young, and females, and warns him against the unprofitable speculations so rife in Crete. The national character of the Cretans was low in the extreme, as Epimenides, quoted in <reference osisRef="Titus.1.12">Tit 1:12</reference>, paints it. Livy [History, 44.45], stigmatizes their avarice; Polybius [Histories, 6.46.9], their ferocity and fraud; and [Histories, 6.47.5], their mendacity, so much so, that "to Cretanize" is another name for to lie: they were included in the proverbial three infamous initials "K" or "C," "Cappadocia, Crete, Cilicia."

<hi type="bold">Notices of Titus.--</hi>It is strange that he is never mentioned by this name in Acts, and there seems none of those mentioned in that book who exactly answers to him. He was a Greek, and therefore a Gentile (<reference osisRef="Gal.2.1">Ga 2:1</reference>, <reference osisRef="2Cor.2.3">3</reference>), and converted by Paul (<reference osisRef="Titus.1.4">Tit 1:4</reference>). He accompanied the apostle on the deputation sent from the Church of Antioch to Jerusalem, to consult the apostles respecting the circumcision of Gentile converts (<reference osisRef="Acts.15.2">Ac 15:2</reference>); and, agreeably to the decree of the council there, was not circumcised. He was in company with Paul at Ephesus, whence he was sent to Corinth to commence the collection for the Jerusalem saints, and to ascertain the effect of the First Epistle on the Corinthians (2Co 7:6-9; 8:<reference osisRef="2Cor.9.6">6</reference>; <reference osisRef="2Cor.12.18">12:18</reference>), and there showed an unmercenary spirit. He next proceeded to Macedon, where he joined Paul, who had been already eagerly expecting him at Troas (<reference osisRef="2Cor.2.12">2Co 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>, "Titus my brother," <reference osisRef="2Cor.7.6">2Co 7:6</reference>). He was then employed by the apostle in preparing the collection for the poor saints in Judea, and became the bearer of the Second Epistle to the Corinthians (<reference osisRef="2Cor.8.16">2Co 8:16</reference>, 17, 23). Paul in it calls him "my partner and fellow helper concerning you." His being located in Crete (<reference osisRef="Titus.1.5">Tit 1:5</reference>) was subsequent to Paul's first imprisonment, and shortly before the second, about A.D. 67, ten years subsequent to the last notice of him in Second Corinthians (<reference osisRef="2Cor.12.18">2Co 12:18</reference>), A.D. 57. He probably met Paul, as the apostle desired, at Nicopolis; for his subsequent journey into Dalmatia, thence (or else from Rome, whither he may have accompanied Paul) would be more likely, than from the distant Crete (<reference osisRef="2Tim.4.10">2Ti 4:10</reference>, written subsequently to the Epistle to Titus). In the unsettled state of things then, Titus' episcopal commission in Crete was to be but temporary, Paul requiring the presence of Titus with himself, whenever Artemas or Tychicus should arrive in Crete and set him free from his duties there.

 Tradition represents him to have died peaceably in Crete, as archbishop of Gortyna, at an advanced age.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Titus.1.1-Titus.1.16">Tit 1:1-16</reference>. Address: For What End Titus Was Left in Crete. Qualifications for Elders: Gainsayers in Crete Needing Reproof.</title>

<hi type="bold">1. servant of God--</hi>not found elsewhere in the same connection. In <reference osisRef="Rom.1.1">Ro 1:1</reference> it is "servant of Jesus Christ" (<reference osisRef="Gal.1.10">Ga 1:10</reference>; <reference osisRef="Phil.1.1">Php 1:1</reference>; compare <reference osisRef="Acts.16.17">Ac 16:17</reference>; <reference osisRef="Rev.1.1">Re 1:1</reference>; <reference osisRef="1Cor.15.3">15:3</reference>). In <reference osisRef="Rom.1.1">Ro 1:1</reference>, there follows, "called to be an apostle," which corresponds to the general designation of the office first, "servant of God," here, followed by the special description, "apostle of Jesus Christ." The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger.

<hi type="bold">according to the faith--</hi>rather, "for," "with a view to subserve the faith"; this is the object of my apostleship (compare <reference osisRef="Titus.1.4">Tit 1:4</reference>, <reference osisRef="1Cor.1.9">9</reference>; <reference osisRef="Rom.1.5">Ro 1:5</reference>).

<hi type="bold">the elect--</hi>for whose sake we ought to endure all things (<reference osisRef="2Tim.2.10">2Ti 2:10</reference>). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (<reference osisRef="2Tim.1.9">2Ti 1:9</reference>; <reference osisRef="Rom.8.30-Rom.8.33">Ro 8:30-33</reference>; compare <reference osisRef="Luke.18.7">Lu 18:7</reference>; <reference osisRef="Eph.1.4">Ep 1:4</reference>; <reference osisRef="Col.3.12">Col 3:12</reference>). <reference osisRef="Acts.13.48">Ac 13:48</reference> shows that all faith on the part of the elect, rests on the divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are elect.

<hi type="bold">and the acknowledging of the truth--</hi>"and (for promoting) the full knowledge of the truth," that is, the Christian truth (<reference osisRef="Eph.1.13">Ep 1:13</reference>).

<hi type="bold">after godliness--</hi>that is, which belongs to piety: opposed to the knowledge which has not for its object the truth, but error, doctrinal and practical (<reference osisRef="Titus.1.11">Tit 1:11</reference>, <reference osisRef="1Cor.1.16">16</reference>; <reference osisRef="1Tim.6.3">1Ti 6:3</reference>); or even which has for its object mere earthly truth, not growth in the divine life. "Godliness," or "piety," is a term peculiar to the Pastoral Epistles: a fact explained by the apostle having in them to combat doctrine tending to "ungodliness" (<reference osisRef="2Tim.2.16">2Ti 2:16</reference>; compare <reference osisRef="Titus.2.11">Tit 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>).

INTRODUCTION Genuineness.-- Clement of Rome quotes it [Epistle to the Corinthians, 2]; Irenæus [Against Heresies, 3.3.4] refers to it as Paul's; Theophilus of Antioch [To Autolychus, 3.14], quotes it as Scripture. Compare Clement of Alexandria [Miscellanies, 1, p. 299]; Tertullian [The Prescription against Heretics, 6]. Time and Place of Writing.-- This Epistle seems to have been written from Corinth [Birks], subsequently to his first imprisonment, when Paul was on his way to Nicopolis (Tit 3:12) in Epirus, where he purposed passing the winter, shortly before his martyrdom, A.D. 67. Birks thinks, from the similarity of the Epistle to Titus and First Timothy, that both were written from the same place, Corinth, and at dates not widely apart; First Timothy shortly after coming to Corinth, before he had planned a journey to Epirus, the Epistle to Titus afterwards. The journey to Crete and Ephesus for the bearers of his letters would be easy from Corinth, and he could himself thence easily pass into Epirus. He had shortly before visited Crete, wherein a Church existed (though without due organization), the first foundation of which he may have partly laid at his former visit (Ac 27:7, &c.), when on his way to his first imprisonment at Rome. That he returned to the East after his first imprisonment appears most probable from Php 2:24; Phm 22. However, there may have been seeds of Christianity sown in Crete, even before his first visit, by the Cretans who heard Peter's preaching on Pentecost (Ac 2:11). Occasion of Writing.-- Corrupt elements soon showed themselves in the Cretan Church, similar to those noticed in the Epistles to Timothy, as existing in the Ephesian Church, Judaism, false pretensions to science, and practical ungodliness. Paul, on his late visit, had left Titus in Crete to establish Church government, and ordain presbyters (deacons are not mentioned). Titus had been several times employed by Paul on a mission to the Corinthian Churches, and had probably thence visited Crete, which was within easy reach of Corinth. Hence the suitableness of his selection by the apostle for the superintendence of the Cretan Church. Paul now follows up with instructions by letter those he had already given to Titus in person on the qualifications of elders, and the graces becoming the old, the young, and females, and warns him against the unprofitable speculations so rife in Crete. The national character of the Cretans was low in the extreme, as Epimenides, quoted in Tit 1:12, paints it. Livy [History, 44.45], stigmatizes their avarice; Polybius [Histories, 6.46.9], their ferocity and fraud; and [Histories, 6.47.5], their mendacity, so much so, that "to Cretanize" is another name for to lie: they were included in the proverbial three infamous initials "K" or "C," "Cappadocia, Crete, Cilicia." Notices of Titus.-- It is strange that he is never mentioned by this name in Acts, and there seems none of those mentioned in that book who exactly answers to him. He was a Greek, and therefore a Gentile (Ga 2:1, 3), and converted by Paul (Tit 1:4). He accompanied the apostle on the deputation sent from the Church of Antioch to Jerusalem, to consult the apostles respecting the circumcision of Gentile converts (Ac 15:2); and, agreeably to the decree of the council there, was not circumcised. He was in company with Paul at Ephesus, whence he was sent to Corinth to commence the collection for the Jerusalem saints, and to ascertain the effect of the First Epistle on the Corinthians (2Co 7:6-9; 8:6; 12:18), and there showed an unmercenary spirit. He next proceeded to Macedon, where he joined Paul, who had been already eagerly expecting him at Troas (2Co 2:12, 13, "Titus my brother," 2Co 7:6). He was then employed by the apostle in preparing the collection for the poor saints in Judea, and became the bearer of the Second Epistle to the Corinthians (2Co 8:16, 17, 23). Paul in it calls him "my partner and fellow helper concerning you." His being located in Crete (Tit 1:5) was subsequent to Paul's first imprisonment, and shortly before the second, about A.D. 67, ten years subsequent to the last notice of him in Second Corinthians (2Co 12:18), A.D. 57. He probably met Paul, as the apostle desired, at Nicopolis; for his subsequent journey into Dalmatia, thence (or else from Rome, whither he may have accompanied Paul) would be more likely, than from the distant Crete (2Ti 4:10, written subsequently to the Epistle to Titus). In the unsettled state of things then, Titus' episcopal commission in Crete was to be but temporary, Paul requiring the presence of Titus with himself, whenever Artemas or Tychicus should arrive in Crete and set him free from his duties there. Tradition represents him to have died peaceably in Crete, as archbishop of Gortyna, at an advanced age. CHAPTER 1 Tit 1:1-16. Address: For What End Titus Was Left in Crete. Qualifications for Elders: Gainsayers in Crete Needing Reproof. 1. servant of God-- not found elsewhere in the same connection. In Ro 1:1 it is "servant of Jesus Christ" (Ga 1:10; Php 1:1; compare Ac 16:17; Re 1:1; 15:3). In Ro 1:1, there follows, "called to be an apostle," which corresponds to the general designation of the office first, "servant of God," here, followed by the special description, "apostle of Jesus Christ." The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger. according to the faith-- rather, "for," "with a view to subserve the faith"; this is the object of my apostleship (compare Tit 1:4, 9; Ro 1:5). the elect-- for whose sake we ought to endure all things (2Ti 2:10). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (2Ti 1:9; Ro 8:30-33; compare Lu 18:7; Ep 1:4; Col 3:12). Ac 13:48 shows that all faith on the part of the elect, rests on the divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are elect. and the acknowledging of the truth-- "and (for promoting) the full knowledge of the truth," that is, the Christian truth (Ep 1:13). after godliness-- that is, which belongs to piety: opposed to the knowledge which has not for its object the truth, but error, doctrinal and practical (Tit 1:11, 16; 1Ti 6:3); or even which has for its object mere earthly truth, not growth in the divine life. "Godliness," or "piety," is a term peculiar to the Pastoral Epistles: a fact explained by the apostle having in them to combat doctrine tending to "ungodliness" (2Ti 2:16; compare Tit 2:11, 12).


<hi type="bold">2. In hope of eternal life--</hi>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" (<reference osisRef="Titus.2.13">Tit 2:13</reference>; <reference osisRef="2Cor.3.7">3:7</reference>; <reference osisRef="Acts.23.6">Ac 23:6</reference>; <reference osisRef="Acts.24.15">24:15</reference>; <reference osisRef="Acts.28.20">28:20</reference>).

<hi type="bold">that cannot lie--</hi>(<reference osisRef="Rom.3.4">Ro 3:4</reference>; <reference osisRef="Rom.11.29">11:29</reference>; <reference osisRef="Heb.6.18">He 6:18</reference>).

<hi type="bold">promised before the world began--</hi>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 <reference osisRef="2Tim.1.9">2Ti 1:9</reference>, the gift of grace was the result of the eternal purpose "before the world began."

2. In hope of eternal life-- connected with the whole preceding sentence. That whereon rests my aim as an apostle to promote the elect's faith and full knowledge of the truth, is, "the hope of eternal life" (Tit 2:13; 3:7; Ac 23:6; 24:15; 28:20). that cannot lie-- (Ro 3:4; 11:29; He 6:18). promised before the world began-- a contracted expression for "purposed before the world began (literally, 'before the ages of time'), and promised actually in time," the promise springing from the eternal purpose; as in 2Ti 1:9, the gift of grace was the result of the eternal purpose "before the world began."


<hi type="bold">3. in due times--</hi>Greek, "in its own seasons," the seasons appropriate to it, and fixed by God for it (<reference osisRef="Acts.1.7">Ac 1:7</reference>).

<hi type="bold">manifested--</hi>implying that the "promise," <reference osisRef="Titus.1.2">Tit 1:2</reference>, had lain hidden in His eternal purpose heretofore (compare <reference osisRef="Col.1.26">Col 1:26</reference>; <reference osisRef="2Tim.1.9">2Ti 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>).

<hi type="bold">his word--</hi>equivalent to "eternal life" (<reference osisRef="Titus.1.2">Tit 1:2</reference>; <reference osisRef="John.5.24">Joh 5:24</reference>; <reference osisRef="John.6.63">6:63</reference>; <reference osisRef="John.17.3">17:3</reference>, <reference osisRef="John.17.17">17</reference>).

<hi type="bold">through preaching--</hi>Greek, "in preaching," of rather as Alford (see on <reference osisRef="2Tim.4.17">2Ti 4:17</reference>), "in the (Gospel) proclamation (the thing preached, the Gospel) with which I was entrusted."

<hi type="bold">according to--</hi>in pursuance of (compare <reference osisRef="1Tim.1.1">1Ti 1:1</reference>).

<hi type="bold">of God our Saviour--</hi>rather as Greek, "of our Saviour God." God is predicated of our Saviour (compare Jude 25; <reference osisRef="Luke.1.47">Lu 1:47</reference>). Also <reference osisRef="Ps.24.5">Psa 24:5</reference>; <reference osisRef="Isa.12.2">Is 12:2</reference>; <reference osisRef="Isa.45.15">45:15</reference>, <reference osisRef="Isa.45.21">21</reference>, Septuagint. Applied to Jesus, <reference osisRef="Titus.1.4">Tit 1:4</reference>; <reference osisRef="Titus.2.13">Tit 2:13</reference>; <reference osisRef="2Cor.3.6">3:6</reference>; <reference osisRef="2Tim.1.10">2Ti 1:10</reference>.

3. in due times-- Greek, "in its own seasons," the seasons appropriate to it, and fixed by God for it (Ac 1:7). manifested-- implying that the "promise," Tit 1:2, had lain hidden in His eternal purpose heretofore (compare Col 1:26; 2Ti 1:9, 10). his word-- equivalent to "eternal life" (Tit 1:2; Joh 5:24; 6:63; 17:3, 17). through preaching-- Greek, "in preaching," of rather as Alford (see on 2Ti 4:17), "in the (Gospel) proclamation (the thing preached, the Gospel) with which I was entrusted." according to-- in pursuance of (compare 1Ti 1:1). of God our Saviour-- rather as Greek, "of our Saviour God." God is predicated of our Saviour (compare Jude 25; Lu 1:47). Also Psa 24:5; Is 12:2; 45:15, 21, Septuagint. Applied to Jesus, Tit 1:4; Tit 2:13; 3:6; 2Ti 1:10.


<hi type="bold">4. Titus, mine own son--</hi>Greek, "my genuine child" (<reference osisRef="1Tim.1.2">1Ti 1:2</reference>), that is, converted by my instrumentality (<reference osisRef="1Cor.4.17">1Co 4:17</reference>; Phm 10).

<hi type="bold">after the common faith--</hi>a genuine son in respect to (in virtue of) the faith common to all the people of God, comprising in a common brotherhood Gentiles as well as Jews, therefore embracing Titus a Gentile (<reference osisRef="2Pet.1.1">2Pe 1:1</reference>; Jude 3).

<hi type="bold">Grace, mercy, and peace--</hi>"mercy" is omitted in some of the oldest manuscripts. But one of the best and oldest manuscripts supports it (compare Notes, see on <reference osisRef="1Tim.1.2">1Ti 1:2</reference>; <reference osisRef="2Tim.1.2">2Ti 1:2</reference>). There are many similarities of phrase in the Pastoral Epistles.

<hi type="bold">the Lord Jesus Christ--</hi>The oldest manuscripts read only "Christ Jesus."

<hi type="bold">our Saviour--</hi>found thus added to "Christ" only in Paul's Pastoral Epistles, and in <reference osisRef="2Pet.1.1">2Pe 1:1</reference>, <reference osisRef="1Cor.1.11">11</reference>; 2:20; 3:18.

4. Titus, mine own son-- Greek, "my genuine child" (1Ti 1:2), that is, converted by my instrumentality (1Co 4:17; Phm 10). after the common faith-- a genuine son in respect to (in virtue of) the faith common to all the people of God, comprising in a common brotherhood Gentiles as well as Jews, therefore embracing Titus a Gentile (2Pe 1:1; Jude 3). Grace, mercy, and peace-- "mercy" is omitted in some of the oldest manuscripts. But one of the best and oldest manuscripts supports it (compare Notes, see on 1Ti 1:2; 2Ti 1:2). There are many similarities of phrase in the Pastoral Epistles. the Lord Jesus Christ-- The oldest manuscripts read only "Christ Jesus." our Saviour-- found thus added to "Christ" only in Paul's Pastoral Epistles, and in 2Pe 1:1, 11; 2:20; 3:18.


<hi type="bold">5. I left thee--</hi>"I left thee behind" [Alford] when I left the island: not implying permanence of commission (compare <reference osisRef="1Tim.1.3">1Ti 1:3</reference>).

<hi type="bold">in Crete--</hi>now Candia.

<hi type="bold">set in order--</hi>rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (<reference osisRef="Acts.2.11">Ac 2:11</reference>). The number of Jews in Crete was large (<reference osisRef="Titus.1.10">Tit 1:10</reference>), and it is likely that those scattered in the persecution of Stephen (<reference osisRef="Acts.11.19">Ac 11:19</reference>) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (<reference osisRef="Acts.27.7-Acts.27.12">Ac 27:7-12</reference>). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission.

<hi type="bold">ordain--</hi>rather, "appoint," "constitute."

<hi type="bold">in every city--</hi>"from city to city."

<hi type="bold">as I ... appointed thee--</hi>that is, as I directed thee; prescribing as well the act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders" here are called "bishops" in <reference osisRef="Titus.1.7">Tit 1:7</reference>. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock. From the unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the "faithful word."

5. I left thee-- "I left thee behind" [Alford] when I left the island: not implying permanence of commission (compare 1Ti 1:3). in Crete-- now Candia. set in order-- rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (Ac 2:11). The number of Jews in Crete was large (Tit 1:10), and it is likely that those scattered in the persecution of Stephen (Ac 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Ac 27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission. ordain-- rather, "appoint," "constitute." in every city-- "from city to city." as I... appointed thee-- that is, as I directed thee; prescribing as well the act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders" here are called "bishops" in Tit 1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock. From the unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the "faithful word."


6. (Compare Notes, see on <reference osisRef="1Tim.3.2-1Tim.3.4">1Ti 3:2-4</reference>.) The thing dwelt on here as the requisite in a bishop, is a good reputation among those over whom he is to be set. The immorality of the Cretan professors rendered this a necessary requisite in one who was to be a reprover: and their unsoundness in doctrine also made needful great steadfastness in the faith (<reference osisRef="Titus.1.9">Tit 1:9</reference>, <reference osisRef="1Cor.1.13">13</reference>).

<hi type="bold">having faithful children--</hi>that is, believing children. He who could not bring his children to faith, how shall he bring others? [Bengel]. Alford explains, "established in the faith."

<hi type="bold">not accused--</hi>not merely not riotous, but "not (even) accused of riot" ("profligacy" [Alford]; "dissolute life" [Wahl]).

<hi type="bold">unruly--</hi>insubordinate; opposed to "in subjection" (<reference osisRef="1Tim.3.4">1Ti 3:4</reference>).

6. (Compare Notes, see on 1Ti 3:2-4.) The thing dwelt on here as the requisite in a bishop, is a good reputation among those over whom he is to be set. The immorality of the Cretan professors rendered this a necessary requisite in one who was to be a reprover: and their unsoundness in doctrine also made needful great steadfastness in the faith (Tit 1:9, 13). having faithful children-- that is, believing children. He who could not bring his children to faith, how shall he bring others? [Bengel]. Alford explains, "established in the faith." not accused-- not merely not riotous, but "not (even) accused of riot" ("profligacy" [Alford]; "dissolute life" [Wahl]). unruly-- insubordinate; opposed to "in subjection" (1Ti 3:4).


<hi type="bold">7. For ... must--</hi>The emphasis is on "must." The reason why I said "blameless," is the very idea of a "bishop" (an overseer of the flock; he here substitutes for "presbyter" the term which expresses his duties) involves the necessity for such blamelessness, if he is to have influence over the flock.

<hi type="bold">steward of God--</hi>The greater the master is, the greater the virtues required in His servant [Bengel], (<reference osisRef="1Tim.3.15">1Ti 3:15</reference>); the Church is God's house, over which the minister is set as a steward (<reference osisRef="Heb.3.2-Heb.3.6">He 3:2-6</reference>; <reference osisRef="1Pet.4.10">1Pe 4:10</reference>, <reference osisRef="1Pet.4.17">17</reference>). Note: ministers are not merely Church officers, but God's stewards; Church government is of divine appointment.

<hi type="bold">not self-willed--</hi>literally, "self-pleasing"; unaccommodating to others; harsh, the opposite of "a lover of hospitality" (<reference osisRef="Titus.1.6">Tit 1:6</reference>); so Nabal (<reference osisRef="1Sam.25.1-1Sam.25.44">1Sa 25:1-44</reference>); self-loving and imperious; such a spirit would incapacitate him for leading a willing flock, instead of driving.

<hi type="bold">not given to wine--</hi>(See on <reference osisRef="1Tim.3.3">1Ti 3:3</reference>; <reference osisRef="1Tim.3.8">1Ti 3:8</reference>).

<hi type="bold">not given to filthy lucre--</hi>not making the Gospel a means of gain (<reference osisRef="1Tim.3.3">1Ti 3:3</reference>, <reference osisRef="1Tim.3.8">8</reference>). In opposition to those "teaching for filthy lucre's sake" (<reference osisRef="Titus.1.11">Tit 1:11</reference>; <reference osisRef="1Tim.6.5">1Ti 6:5</reference>; <reference osisRef="1Pet.5.2">1Pe 5:2</reference>).

7. For... must-- The emphasis is on "must." The reason why I said "blameless," is the very idea of a "bishop" (an overseer of the flock; he here substitutes for "presbyter" the term which expresses his duties) involves the necessity for such blamelessness, if he is to have influence over the flock. steward of God-- The greater the master is, the greater the virtues required in His servant [Bengel], (1Ti 3:15); the Church is God's house, over which the minister is set as a steward (He 3:2-6; 1Pe 4:10, 17). Note: ministers are not merely Church officers, but God's stewards; Church government is of divine appointment. not self-willed-- literally, "self-pleasing"; unaccommodating to others; harsh, the opposite of "a lover of hospitality" (Tit 1:6); so Nabal (1Sa 25:1-44); self-loving and imperious; such a spirit would incapacitate him for leading a willing flock, instead of driving. not given to wine-- (See on 1Ti 3:3; 1Ti 3:8). not given to filthy lucre-- not making the Gospel a means of gain (1Ti 3:3, 8). In opposition to those "teaching for filthy lucre's sake" (Tit 1:11; 1Ti 6:5; 1Pe 5:2).


<hi type="bold">8. lover of hospitality--</hi>needed especially in those days (<reference osisRef="Rom.12.13">Ro 12:13</reference>; <reference osisRef="1Tim.3.2">1Ti 3:2</reference>; <reference osisRef="Heb.13.2">He 13:2</reference>; <reference osisRef="1Pet.4.9">1Pe 4:9</reference>; 3Jo 5). Christians travelling from one place to another were received and forwarded on their journey by their brethren.

<hi type="bold">lover of good men--</hi>Greek, "a lover of (all that is) good," men or things (<reference osisRef="Phil.4.8">Php 4:8</reference>, <reference osisRef="Phil.4.9">9</reference>).

<hi type="bold">sober--</hi>towards one's self; "discreet"; "self-restrained" [Alford], (see on <reference osisRef="1Tim.2.9">1Ti 2:9</reference>).

<hi type="bold">just--</hi>towards "men."

<hi type="bold">holy--</hi>towards God (see on <reference osisRef="1Thess.2.10">1Th 2:10</reference>).

<hi type="bold">temperate--</hi>"One having his passions, tongue, hand and eyes, at command" [Chrysostom]; "continent."

8. lover of hospitality-- needed especially in those days (Ro 12:13; 1Ti 3:2; He 13:2; 1Pe 4:9; 3Jo 5). Christians travelling from one place to another were received and forwarded on their journey by their brethren. lover of good men-- Greek, "a lover of (all that is) good," men or things (Php 4:8, 9). sober-- towards one's self; "discreet"; "self-restrained" [Alford], (see on 1Ti 2:9). just-- towards "men." holy-- towards God (see on 1Th 2:10). temperate-- "One having his passions, tongue, hand and eyes, at command" [Chrysostom]; "continent."


<hi type="bold">9. Holding fast--</hi>Holding firmly to (compare <reference osisRef="Matt.6.24">Mt 6:24</reference>; <reference osisRef="Luke.16.13">Lu 16:13</reference>).

<hi type="bold">the faithful--</hi>true and trustworthy (<reference osisRef="1Tim.1.15">1Ti 1:15</reference>).

<hi type="bold">word as he has been taught--</hi>literally, "the word (which is) according to the teaching" which he has received (compare <reference osisRef="1Tim.4.6">1Ti 4:6</reference>, end; <reference osisRef="2Tim.3.14">2Ti 3:14</reference>).

<hi type="bold">by--</hi>Translate as Greek, "to exhort in doctrine (instruction) which is sound"; sound doctrine or instruction is the element IN which his exhorting is to have place ... On "sound" (peculiar to the Pastoral Epistles), see <reference osisRef="1Tim.1.10">1Ti 1:10</reference>; <reference osisRef="1Cor.6.3">6:3</reference>.

<hi type="bold">convince--</hi>rather, "reprove" [Alford], (<reference osisRef="Titus.1.13">Tit 1:13</reference>).

9. Holding fast-- Holding firmly to (compare Mt 6:24; Lu 16:13). the faithful-- true and trustworthy (1Ti 1:15). word as he has been taught-- literally, "the word (which is) according to the teaching" which he has received (compare 1Ti 4:6, end; 2Ti 3:14). by-- Translate as Greek, "to exhort in doctrine (instruction) which is sound"; sound doctrine or instruction is the element IN which his exhorting is to have place... On "sound" (peculiar to the Pastoral Epistles), see 1Ti 1:10; 6:3. convince-- rather, "reprove" [Alford], (Tit 1:13).


<hi type="bold">10. unruly--</hi>"insubordinate."

<hi type="bold">and--</hi>omitted in the oldest manuscripts. "There are many unruly persons, vain talkers, and deceivers"; "unruly" being predicated of both vain talkers and deceivers.

<hi type="bold">vain talkers--</hi>opposed to "holding fast the faithful word" (<reference osisRef="Titus.1.9">Tit 1:9</reference>). "Vain jangling" (<reference osisRef="1Tim.1.6">1Ti 1:6</reference>); "foolish questions, unprofitable and vain" (<reference osisRef="Titus.3.9">Tit 3:9</reference>). The source of the evil was corrupted Judaism (<reference osisRef="Titus.1.14">Tit 1:14</reference>). Many Jews were then living in Crete, according to Josephus; so the Jewish leaven remained in some of them after conversion.

<hi type="bold">deceivers--</hi>literally, "deceivers of the minds of others" (Greek, <reference osisRef="Gal.6.3">Ga 6:3</reference>).

10. unruly-- "insubordinate." and-- omitted in the oldest manuscripts. "There are many unruly persons, vain talkers, and deceivers"; "unruly" being predicated of both vain talkers and deceivers. vain talkers-- opposed to "holding fast the faithful word" (Tit 1:9). "Vain jangling" (1Ti 1:6); "foolish questions, unprofitable and vain" (Tit 3:9). The source of the evil was corrupted Judaism (Tit 1:14). Many Jews were then living in Crete, according to Josephus; so the Jewish leaven remained in some of them after conversion. deceivers-- literally, "deceivers of the minds of others" (Greek, Ga 6:3).


<hi type="bold">11. mouths ... stopped--</hi>literally, "muzzled," "bridled" as an unruly beast (compare <reference osisRef="Ps.32.9">Psa 32:9</reference>).

<hi type="bold">who--</hi>Greek, "(seeing that they are) such men as"; or "inasmuch as they" [Ellicott].

<hi type="bold">subvert ... houses--</hi>"overthrowing" their "faith" (<reference osisRef="2Tim.2.18">2Ti 2:18</reference>). "They are the devil's levers by which he subverts the houses of God" [Theophylact].

<hi type="bold">for filthy lucre--</hi>(<reference osisRef="1Tim.3.3">1Ti 3:3</reference>, <reference osisRef="1Tim.3.8">8</reference>; <reference osisRef="1Tim.6.5">6:5</reference>).

11. mouths... stopped-- literally, "muzzled," "bridled" as an unruly beast (compare Psa 32:9). who-- Greek, "(seeing that they are) such men as"; or "inasmuch as they" [Ellicott]. subvert... houses-- "overthrowing" their "faith" (2Ti 2:18). "They are the devil's levers by which he subverts the houses of God" [Theophylact]. for filthy lucre-- (1Ti 3:3, 8; 6:5).


<hi type="bold">12. One--</hi>Epimenides of Phæstus, or Gnossus, in Crete, about 600. He was sent for to purify Athens from its pollution occasioned by Cylon. He was regarded as a diviner and prophet. The words here are taken probably from his treatise "concerning oracles." Paul also quotes from two other heathen writers, Aratus (<reference osisRef="Acts.17.28">Ac 17:28</reference>) and Menander (<reference osisRef="1Cor.15.33">1Co 15:33</reference>), but he does not honor them so far as even to mention their names.

<hi type="bold">of themselves ... their own--</hi>which enhances his authority as a witness. "To Cretanize" was proverbial for to lie: as "to Corinthianize" was for to be dissolute.

<hi type="bold">alway liars--</hi>not merely at times, as every natural man is. Contrast <reference osisRef="Titus.1.2">Tit 1:2</reference>, "God that cannot lie." They love "fables" (<reference osisRef="Titus.1.14">Tit 1:14</reference>); even the heathen poets laughed at their lying assertion that they had in their country the sepulchre of Jupiter.

<hi type="bold">evil beasts--</hi>rude, savage, cunning, greedy. Crete was a country without wild beasts. Epimenides' sarcasm was that its human inhabitants supplied the place of wild beasts.

<hi type="bold">slow bellies--</hi>indolent through pampering their bellies. They themselves are called "bellies," for that is the member for which they live (<reference osisRef="Rom.16.18">Ro 16:18</reference>; <reference osisRef="Phil.3.19">Php 3:19</reference>).

12. One-- Epimenides of Phæstus, or Gnossus, in Crete, about 600. He was sent for to purify Athens from its pollution occasioned by Cylon. He was regarded as a diviner and prophet. The words here are taken probably from his treatise "concerning oracles." Paul also quotes from two other heathen writers, Aratus (Ac 17:28) and Menander (1Co 15:33), but he does not honor them so far as even to mention their names. of themselves... their own-- which enhances his authority as a witness. "To Cretanize" was proverbial for to lie: as "to Corinthianize" was for to be dissolute. alway liars-- not merely at times, as every natural man is. Contrast Tit 1:2, "God that cannot lie." They love "fables" (Tit 1:14); even the heathen poets laughed at their lying assertion that they had in their country the sepulchre of Jupiter. evil beasts-- rude, savage, cunning, greedy. Crete was a country without wild beasts. Epimenides' sarcasm was that its human inhabitants supplied the place of wild beasts. slow bellies-- indolent through pampering their bellies. They themselves are called "bellies," for that is the member for which they live (Ro 16:18; Php 3:19).


<hi type="bold">13. This witness--</hi>"This testimony (though coming from a Cretan) is true."

<hi type="bold">sharply--</hi>Gentleness would not reclaim so perverse offenders.

<hi type="bold">that they--</hi>that those seduced by the false teachers may be brought back to soundness in the faith. Their malady is strifes about words and questions (<reference osisRef="Titus.3.9">Tit 3:9</reference>; <reference osisRef="1Tim.6.4">1Ti 6:4</reference>).

13. This witness-- "This testimony (though coming from a Cretan) is true." sharply-- Gentleness would not reclaim so perverse offenders. that they-- that those seduced by the false teachers may be brought back to soundness in the faith. Their malady is strifes about words and questions (Tit 3:9; 1Ti 6:4).


<hi type="bold">14. Jewish fables--</hi>(See on <reference osisRef="1Tim.1.4">1Ti 1:4</reference>; <reference osisRef="1Tim.4.7">1Ti 4:7</reference>; <reference osisRef="2Tim.4.4">2Ti 4:4</reference>). These formed the transition stage to subsequent Gnosticism; as yet the error was but profitless, and not tending to godliness, rather than openly opposed to the faith.

<hi type="bold">commandments of men--</hi>as to ascetic abstinence (<reference osisRef="Titus.1.15">Tit 1:15</reference>; <reference osisRef="Mark.7.7-Mark.7.9">Mr 7:7-9</reference>; <reference osisRef="Col.2.16">Col 2:16</reference>, 20-23; <reference osisRef="1Tim.4.3">1Ti 4:3</reference>).

<hi type="bold">that turn from the truth--</hi>whose characteristic is that they turn away from the truth (<reference osisRef="2Tim.4.4">2Ti 4:4</reference>).

14. Jewish fables-- (See on 1Ti 1:4; 1Ti 4:7; 2Ti 4:4). These formed the transition stage to subsequent Gnosticism; as yet the error was but profitless, and not tending to godliness, rather than openly opposed to the faith. commandments of men-- as to ascetic abstinence (Tit 1:15; Mr 7:7-9; Col 2:16, 20-23; 1Ti 4:3). that turn from the truth-- whose characteristic is that they turn away from the truth (2Ti 4:4).


<hi type="bold">15. all things--</hi>external, "are pure" in themselves; the distinction of pure and impure is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" (<reference osisRef="Titus.1.14">Tit 1:14</reference>), which forbade certain things as if impure intrinsically. "To the pure" inwardly, that is, those purified in heart by faith (<reference osisRef="Acts.15.9">Ac 15:9</reference>; <reference osisRef="Rom.14.20">Ro 14:20</reference>; <reference osisRef="1Tim.4.3">1Ti 4:3</reference>), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (<reference osisRef="Matt.23.26">Mt 23:26</reference>; <reference osisRef="Luke.11.41">Lu 11:41</reference>).

<hi type="bold">nothing pure--</hi>either within or without (<reference osisRef="Rom.14.23">Ro 14:23</reference>).

<hi type="bold">mind--</hi>their mental sense and intelligence.

<hi type="bold">conscience--</hi>their moral consciousness of the conformity or discrepancy between their motives and acts on the one hand, and God's law on the other. A conscience and a mind defiled are represented as the source of the errors opposed in the Pastoral Epistles (<reference osisRef="1Tim.1.19">1Ti 1:19</reference>; <reference osisRef="1Cor.3.9">3:9</reference>; <reference osisRef="1Cor.6.5">6:5</reference>).

15. all things-- external, "are pure" in themselves; the distinction of pure and impure is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" (Tit 1:14), which forbade certain things as if impure intrinsically. "To the pure" inwardly, that is, those purified in heart by faith (Ac 15:9; Ro 14:20; 1Ti 4:3), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (Mt 23:26; Lu 11:41). nothing pure-- either within or without (Ro 14:23). mind-- their mental sense and intelligence. conscience-- their moral consciousness of the conformity or discrepancy between their motives and acts on the one hand, and God's law on the other. A conscience and a mind defiled are represented as the source of the errors opposed in the Pastoral Epistles (1Ti 1:19; 3:9; 6:5).


<hi type="bold">16. They profess--</hi>that is, make a profession acknowledging God. He does not deny their theoretical knowledge of God, but that they practically know Him.

<hi type="bold">deny him--</hi>the opposite of the previous "profess" or "confess" Him (<reference osisRef="1Tim.5.8">1Ti 5:8</reference>; <reference osisRef="2Tim.2.12">2Ti 2:12</reference>; <reference osisRef="2Cor.3.5">3:5</reference>).

<hi type="bold">abominable--</hi>themselves, though laying so much stress on the contracting of abomination from outward things (compare <reference osisRef="Lev.11.10-Lev.11.13">Le 11:10-13</reference>; <reference osisRef="Rom.2.22">Ro 2:22</reference>).

<hi type="bold">disobedient--</hi>to God (<reference osisRef="Titus.3.3">Tit 3:3</reference>; <reference osisRef="Eph.2.2">Ep 2:2</reference>; <reference osisRef="2Cor.5.6">5:6</reference>).

<hi type="bold">reprobate--</hi>rejected as worthless when tested (see on <reference osisRef="Rom.1.28">Ro 1:28</reference>; <reference osisRef="1Cor.9.27">1Co 9:27</reference>; <reference osisRef="2Tim.3.8">2Ti 3:8</reference>). <chapter eID="Titus.1"/>

16. They profess-- that is, make a profession acknowledging God. He does not deny their theoretical knowledge of God, but that they practically know Him. deny him-- the opposite of the previous "profess" or "confess" Him (1Ti 5:8; 2Ti 2:12; 3:5). abominable-- themselves, though laying so much stress on the contracting of abomination from outward things (compare Le 11:10-13; Ro 2:22). disobedient-- to God (Tit 3:3; Ep 2:2; 5:6). reprobate-- rejected as worthless when tested (see on Ro 1:28; 1Co 9:27; 2Ti 3:8).


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Titus.2.1-Titus.2.15">Tit 2:1-15</reference>. Directions to Titus: How to Exhort Various Classes of Believers: The Grace of God in Christ Our Grand Incentive to Live Godly.</title>

<hi type="bold">1. But ... thou--</hi>in contrast to the reprobate seducers stigmatized in <reference osisRef="Titus.1.11">Tit 1:11</reference>, <reference osisRef="1Cor.15.16">15, 16</reference>. "He deals more in exhortations, because those intent on useless questions needed chiefly to be recalled to the study of a holy, moral life; for nothing so effectually allays men's wandering curiosity, as the being brought to recognize those duties in which they ought to exercise themselves" [Calvin].

<hi type="bold">speak--</hi>without restraint: contrast <reference osisRef="Titus.1.11">Tit 1:11</reference>, "mouths ... stopped."

<hi type="bold">doctrine--</hi>"instruction" or "teaching."

CHAPTER 2 Tit 2:1-15. Directions to Titus: How to Exhort Various Classes of Believers: The Grace of God in Christ Our Grand Incentive to Live Godly. 1. But... thou-- in contrast to the reprobate seducers stigmatized in Tit 1:11, 15, 16. "He deals more in exhortations, because those intent on useless questions needed chiefly to be recalled to the study of a holy, moral life; for nothing so effectually allays men's wandering curiosity, as the being brought to recognize those duties in which they ought to exercise themselves" [Calvin]. speak-- without restraint: contrast Tit 1:11, "mouths... stopped." doctrine-- "instruction" or "teaching."


<hi type="bold">2. sober--</hi>Translated "vigilant," as sober men alone can be (<reference osisRef="1Tim.3.2">1Ti 3:2</reference>). But "sober" here answers to "not given to wine," <reference osisRef="Titus.2.3">Tit 2:3</reference>; <reference osisRef="Titus.1.7">Tit 1:7</reference>.

<hi type="bold">grave--</hi>"dignified"; behaving with reverent propriety.

<hi type="bold">temperate--</hi>"self-restrained"; "discreet" [Alford], (<reference osisRef="Titus.1.8">Tit 1:8</reference>; <reference osisRef="1Tim.2.9">1Ti 2:9</reference>).

<hi type="bold">faith ... charity [love] ... patience--</hi>combined in <reference osisRef="1Tim.6.11">1Ti 6:11</reference>. "Faith, hope, charity" (<reference osisRef="1Cor.13.13">1Co 13:13</reference>). "Patience," Greek, "enduring perseverance," is the attendant on, and is supported by, "hope" (<reference osisRef="1Cor.13.7">1Co 13:7</reference>; <reference osisRef="1Thess.1.3">1Th 1:3</reference>). It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials overcome (<reference osisRef="Rom.5.3">Ro 5:3</reference>).

2. sober-- Translated "vigilant," as sober men alone can be (1Ti 3:2). But "sober" here answers to "not given to wine," Tit 2:3; Tit 1:7. grave-- "dignified"; behaving with reverent propriety. temperate-- "self-restrained"; "discreet" [Alford], (Tit 1:8; 1Ti 2:9). faith... charity [love]... patience-- combined in 1Ti 6:11. "Faith, hope, charity" (1Co 13:13). "Patience," Greek, "enduring perseverance," is the attendant on, and is supported by, "hope" (1Co 13:7; 1Th 1:3). It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials overcome (Ro 5:3).


<hi type="bold">3. behaviour--</hi>"deportment."

<hi type="bold">as becometh holiness--</hi>"as becometh women consecrated to God" [Wahl]: being by our Christian calling priestesses unto God (<reference osisRef="Eph.5.3">Ep 5:3</reference>; <reference osisRef="1Tim.2.10">1Ti 2:10</reference>). "Observant of sacred decorum" [Bengel].

<hi type="bold">not false accusers--</hi>not slanderers: a besetting sin of some elderly women.

<hi type="bold">given to much wine--</hi>the besetting sin of the Cretans (<reference osisRef="Titus.1.12">Tit 1:12</reference>). Literally, "enslaved to much wine." Addiction to wine is slavery (<reference osisRef="Rom.6.16">Ro 6:16</reference>; <reference osisRef="2Pet.2.19">2Pe 2:19</reference>).

<hi type="bold">teachers--</hi>in private: not in public (<reference osisRef="1Cor.14.34">1Co 14:34</reference>; <reference osisRef="1Tim.2.11">1Ti 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>); influencing for good the younger women by precept and example.

3. behaviour-- "deportment." as becometh holiness-- "as becometh women consecrated to God" [Wahl]: being by our Christian calling priestesses unto God (Ep 5:3; 1Ti 2:10). "Observant of sacred decorum" [Bengel]. not false accusers-- not slanderers: a besetting sin of some elderly women. given to much wine-- the besetting sin of the Cretans (Tit 1:12). Literally, "enslaved to much wine." Addiction to wine is slavery (Ro 6:16; 2Pe 2:19). teachers-- in private: not in public (1Co 14:34; 1Ti 2:11, 12); influencing for good the younger women by precept and example.


<hi type="bold">4. to be sober--</hi>Greek, "self-restrained," "discreet"; the same Greek as in <reference osisRef="Titus.2.2">Tit 2:2</reference>, "temperate." (But see on <reference osisRef="Titus.2.2">Tit 2:2</reference>; compare Note, <reference osisRef="2Tim.1.7">2Ti 1:7</reference>). Alford therefore translates, "That they school (admonish in their duty) the young women to be lovers of their husbands," &c. (the foundation of all domestic happiness). It was judicious that Titus, a young man, should admonish the young women, not directly, but through the older women.

4. to be sober-- Greek, "self-restrained," "discreet"; the same Greek as in Tit 2:2, "temperate." (But see on Tit 2:2; compare Note, 2Ti 1:7). Alford therefore translates, "That they school (admonish in their duty) the young women to be lovers of their husbands," &c. (the foundation of all domestic happiness). It was judicious that Titus, a young man, should admonish the young women, not directly, but through the older women.


<hi type="bold">5. keepers at home--</hi>as "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties (<reference osisRef="Prov.7.11">Pr 7:11</reference>; <reference osisRef="1Tim.5.13">1Ti 5:13</reference>).

<hi type="bold">good--</hi>kind, beneficent (<reference osisRef="Matt.20.15">Mt 20:15</reference>; <reference osisRef="Rom.5.7">Ro 5:7</reference>; <reference osisRef="1Pet.2.18">1Pe 2:18</reference>). Not churlish and niggardly, but thrifty as housewives.

<hi type="bold">obedient--</hi>rather "submissive," as the Greek is translated; (see on <reference osisRef="Eph.5.21">Ep 5:21</reference>, <reference osisRef="Eph.5.22">22</reference>; <reference osisRef="Eph.5.24">Ep 5:24</reference>).

<hi type="bold">their own--</hi>marking the duty of subjection which they owe them, as being their own husbands (<reference osisRef="Eph.5.22">Ep 5:22</reference>; <reference osisRef="Col.3.18">Col 3:18</reference>).

<hi type="bold">blasphemed--</hi>"evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors (<reference osisRef="Titus.2.8">Tit 2:8</reference>, <reference osisRef="2Cor.2.10">10</reference>; <reference osisRef="Rom.2.24">Ro 2:24</reference>; <reference osisRef="1Tim.5.14">1Ti 5:14</reference>; <reference osisRef="1Tim.6.1">6:1</reference>). "Unless we are virtuous, blasphemy will come through us to the faith" [Theophylact].

5. keepers at home-- as "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties (Pr 7:11; 1Ti 5:13). good-- kind, beneficent (Mt 20:15; Ro 5:7; 1Pe 2:18). Not churlish and niggardly, but thrifty as housewives. obedient-- rather "submissive," as the Greek is translated; (see on Ep 5:21, 22; Ep 5:24). their own-- marking the duty of subjection which they owe them, as being their own husbands (Ep 5:22; Col 3:18). blasphemed-- "evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors (Tit 2:8, 10; Ro 2:24; 1Ti 5:14; 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [Theophylact].


<hi type="bold">6. Young--</hi>Greek, "The younger men."

<hi type="bold">sober-minded--</hi>self-restrained [Alford]. "Nothing is so hard at this age as to overcome pleasures and follies" [Chrysostom].

6. Young-- Greek, "The younger men." sober-minded-- self-restrained [Alford]. "Nothing is so hard at this age as to overcome pleasures and follies" [Chrysostom].


<hi type="bold">7. In--</hi>with respect to all things.

<hi type="bold">thyself a pattern--</hi>though but a young man thyself. All teaching is useless unless the teacher's example confirm his word.

<hi type="bold">in doctrine--</hi>in thy ministerial teaching (showing) uncorruptness, that is, untainted purity of motive on thy part (compare <reference osisRef="2Cor.11.3">2Co 11:3</reference>), so as to be "a pattern" to all. As "gravity," &c., refers to Titus himself, so "uncorruptness"; though, doubtless, uncorruptness of the doctrine will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself.

<hi type="bold">gravity--</hi>dignified seriousness in setting forth the truth.

<hi type="bold">sincerity--</hi>omitted in the oldest manuscripts.

7. In-- with respect to all things. thyself a pattern-- though but a young man thyself. All teaching is useless unless the teacher's example confirm his word. in doctrine-- in thy ministerial teaching (showing) uncorruptness, that is, untainted purity of motive on thy part (compare 2Co 11:3), so as to be "a pattern" to all. As "gravity," &c., refers to Titus himself, so "uncorruptness"; though, doubtless, uncorruptness of the doctrine will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself. gravity-- dignified seriousness in setting forth the truth. sincerity-- omitted in the oldest manuscripts.


<hi type="bold">8. speech--</hi>discourse in public and private ministrations.

<hi type="bold">he that is of the contrary part--</hi>the adversary (<reference osisRef="Titus.1.9">Tit 1:9</reference>; <reference osisRef="2Tim.2.25">2Ti 2:25</reference>), whether he be heathen or Jew.

<hi type="bold">may be ashamed--</hi>put to confusion by the power of truth and innocence (compare <reference osisRef="Titus.2.5">Tit 2:5</reference>, <reference osisRef="2Cor.2.10">10</reference>; <reference osisRef="1Tim.5.14">1Ti 5:14</reference>; <reference osisRef="1Tim.6.1">6:1</reference>).

<hi type="bold">no evil thing--</hi>in our acts, or demeanor.

<hi type="bold">of you--</hi>So one of the oldest manuscripts. Other very old manuscripts read, "of US," Christians.

8. speech-- discourse in public and private ministrations. he that is of the contrary part-- the adversary (Tit 1:9; 2Ti 2:25), whether he be heathen or Jew. may be ashamed-- put to confusion by the power of truth and innocence (compare Tit 2:5, 10; 1Ti 5:14; 6:1). no evil thing-- in our acts, or demeanor. of you-- So one of the oldest manuscripts. Other very old manuscripts read, "of US," Christians.


<hi type="bold">9. servants--</hi>"slaves."

<hi type="bold">to please them well--</hi>"to give satisfaction" [Alford]. To be complaisant in everything; to have that zealous desire to gain the master's goodwill which will anticipate the master's wish and do even more than is required. The reason for the frequent recurrence of injunctions to slaves to subjection (<reference osisRef="Eph.6.5">Ep 6:5</reference>, &c.; <reference osisRef="Col.3.22">Col 3:22</reference>; <reference osisRef="1Tim.6.1">1Ti 6:1</reference>, &c.; <reference osisRef="1Pet.2.18">1Pe 2:18</reference>) was, that in no rank was there more danger of the doctrine of the spiritual equality and freedom of Christians being misunderstood than in that of slaves. It was natural for the slave who had become a Christian, to forget his place and put himself on a social level with his master. Hence the charge for each to abide in the sphere in which he was when converted (<reference osisRef="1Cor.7.20-1Cor.7.24">1Co 7:20-24</reference>).

<hi type="bold">not answering again--</hi>in contradiction to the master: so the Greek, "not contradicting" [Wahl].

9. servants-- "slaves." to please them well-- "to give satisfaction" [Alford]. To be complaisant in everything; to have that zealous desire to gain the master's goodwill which will anticipate the master's wish and do even more than is required. The reason for the frequent recurrence of injunctions to slaves to subjection (Ep 6:5, &c.; Col 3:22; 1Ti 6:1, &c.; 1Pe 2:18) was, that in no rank was there more danger of the doctrine of the spiritual equality and freedom of Christians being misunderstood than in that of slaves. It was natural for the slave who had become a Christian, to forget his place and put himself on a social level with his master. Hence the charge for each to abide in the sphere in which he was when converted (1Co 7:20-24). not answering again-- in contradiction to the master: so the Greek, "not contradicting" [Wahl].


<hi type="bold">10. Not purloining--</hi>Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully (<reference osisRef="Acts.5.2">Ac 5:2</reference>, <reference osisRef="Acts.5.3">3</reference>).

<hi type="bold">showing--</hi>manifesting in acts.

<hi type="bold">all--</hi>all possible.

<hi type="bold">good--</hi>really good; not so in mere appearance (<reference osisRef="Eph.6.5">Ep 6:5</reference>, <reference osisRef="Eph.6.6">6</reference>; <reference osisRef="Col.3.22-Col.3.24">Col 3:22-24</reference>). "The heathen do not judge of the Christian's doctrines from the doctrine, but from his actions and life" [Chrysostom]. Men will write, fight, and even die for their religion; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," that is, God the Father, the originating author of salvation (compare Note, see on <reference osisRef="1Tim.1.1">1Ti 1:1</reference>). God deigns to have His Gospel-doctrine adorned even by slaves, who are regarded by the world as no better than beasts of burden. "Though the service be rendered to an earthly master, the honor redounds to God, as the servant's goodwill flows from the fear of God" [Theophylact]. Even slaves, low as is their status, should not think the influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being "our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in <reference osisRef="Titus.2.11">Tit 2:11</reference>.

10. Not purloining-- Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully (Ac 5:2, 3). showing-- manifesting in acts. all-- all possible. good-- really good; not so in mere appearance (Ep 6:5, 6; Col 3:22-24). "The heathen do not judge of the Christian's doctrines from the doctrine, but from his actions and life" [Chrysostom]. Men will write, fight, and even die for their religion; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," that is, God the Father, the originating author of salvation (compare Note, see on 1Ti 1:1). God deigns to have His Gospel-doctrine adorned even by slaves, who are regarded by the world as no better than beasts of burden. "Though the service be rendered to an earthly master, the honor redounds to God, as the servant's goodwill flows from the fear of God" [Theophylact]. Even slaves, low as is their status, should not think the influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being "our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in Tit 2:11.


<hi type="bold">11. the grace of God--</hi>God's gratuitous favor in the scheme of redemption.

<hi type="bold">hath appeared--</hi>Greek, "hath been made to appear," or "shine forth" (<reference osisRef="Isa.9.2">Is 9:2</reference>; <reference osisRef="Luke.1.79">Lu 1:79</reference>). "hath been manifested" (<reference osisRef="Titus.3.4">Tit 3:4</reference>), after having been long hidden in the loving counsels of God (<reference osisRef="Col.1.26">Col 1:26</reference>; <reference osisRef="2Tim.1.9">2Ti 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>). The image is illustrated in <reference osisRef="Acts.27.20">Ac 27:20</reference>. The grace of God hath now been embodied in Jesus, the brightness of the Father's glory," manifested as the "Sun of righteousness," "the Word made flesh." The Gospel dispensation is hence termed "the day" (<reference osisRef="1Thess.5.5">1Th 5:5</reference>, <reference osisRef="1Thess.5.8">8</reference>; there is a double "appearing," that of "grace" here, that of "glory," <reference osisRef="Titus.2.13">Tit 2:13</reference>; compare <reference osisRef="Rom.13.12">Ro 13:12</reference>). Connect it not as English Version, but, "The grace ... that bringeth salvation to all men hath appeared," or "been manifested" (<reference osisRef="1Tim.2.4">1Ti 2:4</reference>; <reference osisRef="2Cor.4.10">4:10</reference>). Hence God is called "our Saviour" (<reference osisRef="Titus.2.10">Tit 2:10</reference>). The very name Jesus means the same.

<hi type="bold">to all--</hi>of whom he enumerated the different classes (<reference osisRef="Titus.2.2-Titus.2.9">Tit 2:2-9</reference>): even to servants; to us Gentiles, once aliens from God. Hence arises our obligation to all men (<reference osisRef="Titus.3.2">Tit 3:2</reference>).

11. the grace of God-- God's gratuitous favor in the scheme of redemption. hath appeared-- Greek, "hath been made to appear," or "shine forth" (Is 9:2; Lu 1:79). "hath been manifested" (Tit 3:4), after having been long hidden in the loving counsels of God (Col 1:26; 2Ti 1:9, 10). The image is illustrated in Ac 27:20. The grace of God hath now been embodied in Jesus, the brightness of the Father's glory," manifested as the "Sun of righteousness," "the Word made flesh." The Gospel dispensation is hence termed "the day" (1Th 5:5, 8; there is a double "appearing," that of "grace" here, that of "glory," Tit 2:13; compare Ro 13:12). Connect it not as English Version, but, "The grace... that bringeth salvation to all men hath appeared," or "been manifested" (1Ti 2:4; 4:10). Hence God is called "our Saviour" (Tit 2:10). The very name Jesus means the same. to all-- of whom he enumerated the different classes (Tit 2:2-9): even to servants; to us Gentiles, once aliens from God. Hence arises our obligation to all men (Tit 3:2).


<hi type="bold">12. Teaching--</hi>Greek, "disciplining us." Grace exercises discipline, and is imparted in connection with disciplining chastisements (<reference osisRef="1Cor.11.32">1Co 11:32</reference>; <reference osisRef="Heb.12.6">He 12:6</reference>, <reference osisRef="Heb.12.7">7</reference>). The education which the Christian receives from "the grace" of God is a discipline often trying to flesh and blood: just as children need disciplining. The discipline which it exercises teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world (Greek, "age," or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God (<reference osisRef="Titus.1.12">Tit 1:12</reference>, <reference osisRef="1Cor.1.16">16</reference>; <reference osisRef="1Cor.1.20">1Co 1:20</reference>; <reference osisRef="1Cor.3.18">3:18</reference>, <reference osisRef="1Cor.3.19">19</reference>): in the coming world we may gratify every desire without need of self-discipline, because all desires there will be conformable to the will of God.

<hi type="bold">that--</hi>Greek, "in order that"; the end of the "disciplining" is "in order that ... we may live soberly," &c. This point is lost by the translation, "teaching us."

<hi type="bold">denying ... lusts--</hi>(<reference osisRef="Luke.9.23">Lu 9:23</reference>). The Greek aorist expresses "denying once for all." We deny "worldly lusts" when we withhold our consent from them, when we refuse the delight which they suggest, and the act to which they solicit us, nay, tear them up by the roots out of our soul and mind [ST. Bernard, Sermon 11].

<hi type="bold">worldly lusts--</hi>The Greek article expresses, "the lusts of the world," "all worldly lusts" [Alford], (<reference osisRef="Gal.5.16">Ga 5:16</reference>; <reference osisRef="Eph.2.3">Ep 2:3</reference>; 1Jo 2:15-17; 5:19). The world (cosmos) will not come to an end when this present age (aeon) or course of things shall end.

<hi type="bold">live soberly, righteously, and godly--</hi>the positive side of the Christian character; as "denying ... lusts" was the negative. "Soberly," that is, with self-restraint, in relation to one's self: "righteously" or justly, in relation to our neighbor; "godly" or piously, in relation to God (not merely amiably and justly, but something higher, godly, with love and reverence toward God). These three comprise our "disciplining" in faith and love, from which he passes to hope (<reference osisRef="Titus.2.13">Tit 2:13</reference>).

12. Teaching-- Greek, "disciplining us." Grace exercises discipline, and is imparted in connection with disciplining chastisements (1Co 11:32; He 12:6, 7). The education which the Christian receives from "the grace" of God is a discipline often trying to flesh and blood: just as children need disciplining. The discipline which it exercises teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world (Greek, "age," or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God (Tit 1:12, 16; 1Co 1:20; 3:18, 19): in the coming world we may gratify every desire without need of self-discipline, because all desires there will be conformable to the will of God. that-- Greek, "in order that"; the end of the "disciplining" is "in order that... we may live soberly," &c. This point is lost by the translation, "teaching us." denying... lusts-- (Lu 9:23). The Greek aorist expresses "denying once for all." We deny "worldly lusts" when we withhold our consent from them, when we refuse the delight which they suggest, and the act to which they solicit us, nay, tear them up by the roots out of our soul and mind [ST. Bernard, Sermon 11]. worldly lusts-- The Greek article expresses, "the lusts of the world," "all worldly lusts" [Alford], (Ga 5:16; Ep 2:3; 1Jo 2:15-17; 5:19). The world (cosmos) will not come to an end when this present age (aeon) or course of things shall end. live soberly, righteously, and godly-- the positive side of the Christian character; as "denying... lusts" was the negative. "Soberly," that is, with self-restraint, in relation to one's self: "righteously" or justly, in relation to our neighbor; "godly" or piously, in relation to God (not merely amiably and justly, but something higher, godly, with love and reverence toward God). These three comprise our "disciplining" in faith and love, from which he passes to hope (Tit 2:13).


13. (<reference osisRef="Phil.3.20">Php 3:20</reference>, <reference osisRef="Phil.3.21">21</reference>).

<hi type="bold">Looking for--</hi>with constant expectation (so the Greek) and with joy (<reference osisRef="Rom.8.19">Ro 8:19</reference>). This will prove the antidote to worldly lusts, and the stimulus to "live in this present world" conformably to this expectation. The Greek is translated, "waiting for," in <reference osisRef="Luke.2.25">Lu 2:25</reference>.

<hi type="bold">that--</hi>Greek, "the."

<hi type="bold">blessed--</hi>bringing blessedness (<reference osisRef="Rom.4.7">Ro 4:7</reference>, <reference osisRef="Rom.4.8">8</reference>).

<hi type="bold">hope--</hi>that is, object of hope (<reference osisRef="Rom.8.24">Ro 8:24</reference>; <reference osisRef="Gal.5.5">Ga 5:5</reference>; <reference osisRef="Col.1.5">Col 1:5</reference>).

<hi type="bold">the glorious appearing--</hi>There is but one Greek article to both "hope" and "appearing," which marks their close connection (the hope being about to be realized only at the appearing of Christ). Translate, "The blessed hope and manifestation (compare Note, see on <reference osisRef="Titus.2.11">Tit 2:11</reference>) of the glory." The Greek for "manifestation" is translated "brightness" in <reference osisRef="2Thess.2.8">2Th 2:8</reference>. As His "coming" (Greek, "parousia") expresses the fact; so "brightness, appearing," or "manifestation" (epiphaneia) expresses His personal visibility when He shall come.

<hi type="bold">the great God and our Saviour Jesus--</hi>There is but one Greek article to "God" and "Saviour," which shows that both are predicated of one and the same Being. "Of Him who is at once the great God and our Saviour." Also (2) "appearing" (epiphaneia) is never by Paul predicated of God the Father (<reference osisRef="John.1.18">Joh 1:18</reference>; <reference osisRef="1Tim.6.16">1Ti 6:16</reference>), or even of "His glory" (as Alford explains it): it is invariably applied to Christ's coming, to which (at His first advent, compare <reference osisRef="2Tim.1.10">2Ti 1:10</reference>) the kindred verb "appeared" (epephanee), <reference osisRef="Titus.2.11">Tit 2:11</reference>, refers (<reference osisRef="1Tim.6.14">1Ti 6:14</reference>; <reference osisRef="2Tim.4.1">2Ti 4:1</reference>, <reference osisRef="2Tim.4.8">8</reference>). Also (3) in the context (<reference osisRef="Titus.2.14">Tit 2:14</reference>) there is no reference to the Father, but to Christ alone; and here there is no occasion for reference to the Father in the exigencies of the context. Also (4) the expression "great God," as applied to Christ, is in accordance with the context, which refers to the glory of His appearing; just as "the true God" is predicated of Christ, <reference osisRef="1John.5.20">1Jo 5:20</reference>. The phrase occurs nowhere else in the New Testament, but often in the Old Testament. <reference osisRef="Deut.7.21">De 7:21</reference>; <reference osisRef="Deut.10.17">10:17</reference>, predicated of Jehovah, who, as their manifested Lord, led the Israelites through the wilderness, doubtless the Second Person in the Trinity. Believers now look for the manifestation of His glory, inasmuch as they shall share in it. Even the Socinian explanation, making "the great God" to be the Father, "our Saviour," the Son, places God and Christ on an equal relation to "the glory" of the future appearing: a fact incompatible with the notion that Christ is not divine; indeed it would be blasphemy so to couple any mere created being with God.

13. (Php 3:20, 21). Looking for-- with constant expectation (so the Greek) and with joy (Ro 8:19). This will prove the antidote to worldly lusts, and the stimulus to "live in this present world" conformably to this expectation. The Greek is translated, "waiting for," in Lu 2:25. that-- Greek, "the." blessed-- bringing blessedness (Ro 4:7, 8). hope-- that is, object of hope (Ro 8:24; Ga 5:5; Col 1:5). the glorious appearing-- There is but one Greek article to both "hope" and "appearing," which marks their close connection (the hope being about to be realized only at the appearing of Christ). Translate, "The blessed hope and manifestation (compare Note, see on Tit 2:11) of the glory." The Greek for "manifestation" is translated "brightness" in 2Th 2:8. As His "coming" (Greek, "parousia") expresses the fact; so "brightness, appearing," or "manifestation" (epiphaneia) expresses His personal visibility when He shall come. the great God and our Saviour Jesus-- There is but one Greek article to "God" and "Saviour," which shows that both are predicated of one and the same Being. "Of Him who is at once the great God and our Saviour." Also (2) "appearing" (epiphaneia) is never by Paul predicated of God the Father (Joh 1:18; 1Ti 6:16), or even of "His glory" (as Alford explains it): it is invariably applied to Christ's coming, to which (at His first advent, compare 2Ti 1:10) the kindred verb "appeared" (epephanee), Tit 2:11, refers (1Ti 6:14; 2Ti 4:1, 8). Also (3) in the context (Tit 2:14) there is no reference to the Father, but to Christ alone; and here there is no occasion for reference to the Father in the exigencies of the context. Also (4) the expression "great God," as applied to Christ, is in accordance with the context, which refers to the glory of His appearing; just as "the true God" is predicated of Christ, 1Jo 5:20. The phrase occurs nowhere else in the New Testament, but often in the Old Testament. De 7:21; 10:17, predicated of Jehovah, who, as their manifested Lord, led the Israelites through the wilderness, doubtless the Second Person in the Trinity. Believers now look for the manifestation of His glory, inasmuch as they shall share in it. Even the Socinian explanation, making "the great God" to be the Father, "our Saviour," the Son, places God and Christ on an equal relation to "the glory" of the future appearing: a fact incompatible with the notion that Christ is not divine; indeed it would be blasphemy so to couple any mere created being with God.


<hi type="bold">14. gave himself--</hi>"The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked."

<hi type="bold">for us--</hi>Greek, "in our behalf."

<hi type="bold">redeem us--</hi>deliver us from bondage by paying the price of His precious blood. An appropriate image in addressing bond-servants (<reference osisRef="Titus.2.9">Tit 2:9</reference>, <reference osisRef="2Cor.2.10">10</reference>):

<hi type="bold">from all iniquity--</hi>the essence of sin, namely, "transgression of the law": in bondage to which we were till then. The aim of His redemption was to redeem us, not merely from the penalty, but from the being of all iniquity. Thus he reverts to the "teaching" in righteousness, or disciplining effect of the grace of God that bringeth salvation (<reference osisRef="Titus.2.11">Tit 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>).

<hi type="bold">peculiar--</hi>peculiarly His own, as Israel was of old.

<hi type="bold">zealous--</hi>in doing and promoting "good works."

14. gave himself-- "The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked." for us-- Greek, "in our behalf." redeem us-- deliver us from bondage by paying the price of His precious blood. An appropriate image in addressing bond-servants (Tit 2:9, 10): from all iniquity-- the essence of sin, namely, "transgression of the law": in bondage to which we were till then. The aim of His redemption was to redeem us, not merely from the penalty, but from the being of all iniquity. Thus he reverts to the "teaching" in righteousness, or disciplining effect of the grace of God that bringeth salvation (Tit 2:11, 12). peculiar-- peculiarly His own, as Israel was of old. zealous-- in doing and promoting "good works."


<hi type="bold">15. with all authority--</hi>Translate, "authoritativeness" (compare "sharply," <reference osisRef="Titus.1.13">Tit 1:13</reference>).

<hi type="bold">Let no man despise thee--</hi>Speak with such vigor as to command respect (<reference osisRef="1Tim.4.12">1Ti 4:12</reference>). Warn them with such authority that no one may think himself above (so the Greek literally) the need of admonition [Tittmann, Greek Synonyms of the New Testament]. <chapter eID="Titus.2"/>

15. with all authority-- Translate, "authoritativeness" (compare "sharply," Tit 1:13). Let no man despise thee-- Speak with such vigor as to command respect (1Ti 4:12). Warn them with such authority that no one may think himself above (so the Greek literally) the need of admonition [Tittmann, Greek Synonyms of the New Testament].


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Titus.3.1-Titus.3.15">Tit 3:1-15</reference>. What Titus Is to Teach Concerning Christians' Behavior towards the World: How He Is to Treat Heretics: When and Where He Is to Meet Paul. Salutation. Conclusion.</title>

<hi type="bold">1. Put them in mind--</hi>as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. Diodorus Siculus mentions the tendency of the Cretans to riotous insubordination.

<hi type="bold">to be subject--</hi>"willingly" (so the Greek).

<hi type="bold">principalities ... powers--</hi>Greek, "magistracies ... authorities."

<hi type="bold">to obey--</hi>the commands of "magistrates"; not necessarily implying spontaneous obedience. Willing obedience is implied in "ready to every good work." Compare <reference osisRef="Rom.13.3">Ro 13:3</reference>, as showing that obedience to the magistracy would tend to good works, since the magistrate's aim generally is to favor the good and punish the bad. Contrast "disobedient" (<reference osisRef="Titus.3.3">Tit 3:3</reference>).

CHAPTER 3 Tit 3:1-15. What Titus Is to Teach Concerning Christians' Behavior towards the World: How He Is to Treat Heretics: When and Where He Is to Meet Paul. Salutation. Conclusion. 1. Put them in mind-- as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. Diodorus Siculus mentions the tendency of the Cretans to riotous insubordination. to be subject-- "willingly" (so the Greek). principalities... powers-- Greek, "magistracies... authorities." to obey-- the commands of "magistrates"; not necessarily implying spontaneous obedience. Willing obedience is implied in "ready to every good work." Compare Ro 13:3, as showing that obedience to the magistracy would tend to good works, since the magistrate's aim generally is to favor the good and punish the bad. Contrast "disobedient" (Tit 3:3).


<hi type="bold">2. To speak evil of no man--</hi>especially, not of "dignities" and magistrates.

<hi type="bold">no brawlers--</hi>"not quarrelsome," not attacking others.

<hi type="bold">gentle--</hi>towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbearing and kindly (see on <reference osisRef="Phil.4.5">Php 4:5</reference>). Very different from the innate greediness and spirit of aggression towards others which characterized the Cretans.

<hi type="bold">showing--</hi>in acts.

<hi type="bold">all--</hi>all possible.

<hi type="bold">meekness--</hi>(See on <reference osisRef="2Cor.10.1">2Co 10:1</reference>); the opposite of passionate severity.

<hi type="bold">unto all men--</hi>The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles.

2. To speak evil of no man-- especially, not of "dignities" and magistrates. no brawlers-- "not quarrelsome," not attacking others. gentle-- towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbearing and kindly (see on Php 4:5). Very different from the innate greediness and spirit of aggression towards others which characterized the Cretans. showing-- in acts. all-- all possible. meekness-- (See on 2Co 10:1); the opposite of passionate severity. unto all men-- The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles.


<hi type="bold">3. For--</hi>Our own past sins should lead us to be lenient towards those of others. "Despise none, for such wast thou also." As the penitent thief said to his fellow thief, "Dost thou not fear God ... seeing that thou art in the same condemnation."

<hi type="bold">we--</hi>Christians.

<hi type="bold">were--</hi>Contrast <reference osisRef="Titus.3.4">Tit 3:4</reference>, "But when," that is, now: a favorite contrast in Paul's writing, that between our past state by nature, and our present state of deliverance from it by grace. As God treated us, we ought to treat our neighbor.

<hi type="bold">sometimes--</hi>once.

<hi type="bold">foolish--</hi>wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness.

<hi type="bold">disobedient--</hi>to God.

<hi type="bold">deceived--</hi>led astray. The same Greek, "out of the way" (<reference osisRef="Heb.5.2">He 5:2</reference>).

<hi type="bold">serving--</hi>Greek, "in bondage to," serving as slaves."

<hi type="bold">divers--</hi>The cloyed appetite craves constant variety.

<hi type="bold">pleasures--</hi>of the flesh.

<hi type="bold">malice--</hi>malignity.

<hi type="bold">hateful ... hating--</hi>correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them.

3. For-- Our own past sins should lead us to be lenient towards those of others. "Despise none, for such wast thou also." As the penitent thief said to his fellow thief, "Dost thou not fear God... seeing that thou art in the same condemnation." we-- Christians. were-- Contrast Tit 3:4, "But when," that is, now: a favorite contrast in Paul's writing, that between our past state by nature, and our present state of deliverance from it by grace. As God treated us, we ought to treat our neighbor. sometimes-- once. foolish-- wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness. disobedient-- to God. deceived-- led astray. The same Greek, "out of the way" (He 5:2). serving-- Greek, "in bondage to," serving as slaves." divers-- The cloyed appetite craves constant variety. pleasures-- of the flesh. malice-- malignity. hateful... hating-- correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them.


4. To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on <reference osisRef="Titus.3.2">Tit 3:2</reference>, <reference osisRef="Titus.3.3">3</reference>). It is to the "kindness and love of God," not to their own merits, that they owe salvation.

<hi type="bold">kindness--</hi>Greek, "goodness," "benignity," which manifests His grace.

<hi type="bold">love ... toward man--</hi>teaching us to have such "love (benevolence) toward man" (Greek, "philanthropy"), "showing all meekness unto all men" (<reference osisRef="Titus.3.2">Tit 3:2</reference>), even as God had "toward man" (<reference osisRef="Titus.2.11">Tit 2:11</reference>); opposed to the "hateful and hating" characteristics of unrenewed men, whose wretchedness moved God's benevolent kindness.

<hi type="bold">of God our Saviour--</hi>Greek, "of our Saviour God," namely, the Father (<reference osisRef="Titus.1.3">Tit 1:3</reference>), who "saved us" (<reference osisRef="Titus.3.5">Tit 3:5</reference>) "through Jesus Christ our Saviour" (<reference osisRef="Titus.3.6">Tit 3:6</reference>).

<hi type="bold">appeared--</hi>Greek, "was made to appear"; was manifested.

4. To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on Tit 3:2, 3). It is to the "kindness and love of God," not to their own merits, that they owe salvation. kindness-- Greek, "goodness," "benignity," which manifests His grace. love... toward man-- teaching us to have such "love (benevolence) toward man" (Greek, "philanthropy"), "showing all meekness unto all men" (Tit 3:2), even as God had "toward man" (Tit 2:11); opposed to the "hateful and hating" characteristics of unrenewed men, whose wretchedness moved God's benevolent kindness. of God our Saviour-- Greek, "of our Saviour God," namely, the Father (Tit 1:3), who "saved us" (Tit 3:5) "through Jesus Christ our Saviour" (Tit 3:6). appeared-- Greek, "was made to appear"; was manifested.