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Titus Chapter
One
Titus 1
The Epistle to Titus is occupied with the maintenance of
order in the churches of God.
The especial object of those written to Timothy as the maintenance of
sound doctrine
although speaking of other things with regard to which the
apostle gives directions for the conduct of Timothy. This the apostle himself
tells us. In the First Epistle to Timothy we see that Paul had left his beloved
son in the faith at Ephesus
in order to watch that no other doctrine was
preached there; the assembly is the pillar and support of the truth. In the
Second Epistle we find the means by which Christians are to be strengthened in
the truth
when the mass have departed from it.
Here
in Titus
the apostle says expressly that he had
left him in Crete to set in order things that wee yet wanting
and to establish
elders in every city. Although more or less the same dangers presented
themselves to the mind of Paul as when writing to Timothy
yet we find that the
apostle enters at once upon his subject with a calmness which shews that his
mind was not pre-occupied in the same way with those dangers
and that the
Spirit could engage him more entirely with the ordinary walk of the assembly;
so that this epistle is much more simple in its character. The walk that
becomes Christians
with regard to the maintenance of order in their
relationships of each other
and the great principles on which this walk is
founded
form the subject of the book. The state of the assembly comes but
little before us. Truths that flow more entirely from the Christian revelation
and that characterize it
have more place in this epistle than in those
addressed to Timothy. On the other hand
prophecies concerning the future
condition of Christianity
and the development of the decline that had already
commenced
are not repeated here. While stating in a remarkable way certain
truths with respect to Christianity
the tone of the epistle is more calm
more
ordinary.
The promise of life is particularly spoken of here as
well as in Timothy. Moreover this promise distinguishes Christianity
and the
revelation of God (as the Father) in Christ
from Judaism.
But in this epistle the great boundaries of Christianity
are set forth at the outset. The faith of the elect
the truth which is according
to godliness
the promise before the world began of eternal life
and the
manifestation of the word of God through preaching are the subjects of the
introduction. The title of "Saviour" is here
as in Timothy
added to
the name of God as well as to that of Christ.
This introduction is not without importance. That which it contains is
presented to Titus by the apostle as characterizing his apostleship
and as the
special subject of his ministry. It was not a development of Judaism
but the
revelation of a life
and of a promise of life which subsisted (that is
in
Christ
the object of the divine counsels) before the world was. Accordingly
faith was found
not in the confession of the Jews
but in the elect brought by
grace to the knowledge of the truth. It was the faith of the elect: this is an
important truth
and that which characterizes faith in the world. Others may
indeed adopt it as a system; but faith is in itself the faith of the elect.
Among the Jews this was not the case. The public confession of their doctrine
and confidence in the promises of God
belonged to every one who was born an
Israelite. Others may pretend to the Christian faith; but it is the faith of
the elect. Its character is such that human nature neither embraces it nor
conceives it
but finds it to be a stumbling-stone. It discloses a relationship
with God
which to nature is inconceivable and at the same time presumptuous
and insupportable. To the elect it is the joy of their soul. the light of their
understanding
and the sustainment of their heart. it places them in a
relationship with God which is all that their heart can desire
but which
depends entirely on that which God is; and this the believer desires. It is a
personal relationship with God Himself; therefore it is the faith of God's
elect. Hence also it is for all the Gentiles as well as the Jews.
This faith of God's elect has an intimate character in
relation to God Himself. It rests on Him
it knows the secret of His eternal
counsels-that love which made the elect the object of His counsels. But there
is another character connected with it
namely
confession before men. There is
the revealed truth by which God makes Himself known
and claims the submission
of man's mind and the homage of his heart. This truth places the soul in a true
relationship with God. It is truth according to godliness.
The confession of the truth therefore is an important
character of Christianity
and of the Christian. There is in the heart the
faith of the elect
personal faith in God and in the secret of His love; and
there is confession of the truth.
Now that which formed the hope of this faith was not
earthly prosperity
a numerous posterity
the earthly blessing of a people whom
God acknowledged as His own. I t was life eternal
promised of God in Christ
before the world was
outside the world and the divine government of the world
and the development of the character of Jehovah in that government.
It was eternal life. It is in connection with the nature
and with the character of God Himself; and
having its source in Him
proceeding from Him
it was the thought of His grace
and declared to be such
in Christ
before a world existed into which the first man was introduced in
responsibility (his failure in which is his history up to Christ the second
Man
and the cross in which He bore its consequences for us
and obtained that
eternal life for us in its full glory with Himself)
and which was the sphere
of the development of God's government over that which was subject to Him-a
very different thing from the communion of a life by which one participates in
His nature
and which is its reflection. This is the hope of the gospel (for we
are not speaking of the assembly here)
the secret treasure of the faith of the
elect
of which the revealed word assures us.
"Promised before the world began" is a
remarkable and important expression. One is admitted into the thoughts of God
before the existence of this changing and mingled scene
which bears witness of
the frailty and sin of the creature-of the patience of God
and His ways in
grace and in government. Eternal life is connected with the unchangeable nature
of God
with counsels which are as abiding as His nature
with His promises
in
which He cannot deceive us
and to which He cannot be unfaithful. Our portion
in life existed before the foundation of the world
not only in the counsels of
God
not only in the Person of the Son
but in the promises made to the Son as
our portion in Him. It was the subject of those communications from the Father
to the Son
of which we were the objects
the Son being their depository. [1]
Marvelous knowledge which has given us of the heavenly communication of which
the Son was the object
in order that we might understand the interest which we
have in the thoughts of God
of which we were the objects in Christ before all
the ages!
That which the word is becomes also more clear to us
through this passage. The word is the communication
in time
of the eternal
thoughts of God Himself in Christ. It finds man under the power of sin
and
reveals peace and deliverance
and it shews ho he can have part in the result
of God's thoughts. But these thoughts themselves are nothing else than the plan
the eternal purpose
of His grace in Christ
to bestow on us everlasting life
in Christ-a life which existed in God before the world was. The word is
preached
manifested (that is
the revelation of the thoughts of God in
Christ). Now those thoughts gave us eternal life in Christ; and this was
promised before the ages. The elect
believing
know it
and possess the life
itself. They have the witness in themselves; but the word is the public
revelation on which faith is founded
and which has universal authority over
the consciences of men
whether they receive it or not. Just as in 2 Timothy
1:9
10 it is presented as salvation
but then made manifest.
It will be observed that faith here
is faith in a
personally held
known
truth; a faith which only the elect can have
who
possess the truth as God teaches it. "The faith" is used also for
Christianity as a system in contrast with Judaism. Here it is the secret of God
in contrast with a law promulgated to an outward people. This promise
which
dated from before the revealed ages
and which was sovereign in its
application
was especially committed to the apostle Paul that he might
announce it by preaching. To Peter the gospel was committed more as the
fulfillment of the promises made to the fathers
which Paul also recognizes
with the evangelical events that confirmed and developed them by the power of
God manifested in the resurrection of Jesus
the witness of the power of this
life.
John presents life more in the Person of Christ and then
imparted to us
the characteristic fruits of which he sets forth.
We shall find that the apostle has not the same intimacy
of confidence in Titus as in Timothy. He does not open his heart to him in the
same way. Titus is a beloved and faithful servant of God and also the apostle's
son in the faith; but Paul does not open his heart to him in the same
manner-does not communicate to him his anxieties
his complainings-does not
pour out his soul to him-as he did to Timothy. To tell of all one sees that is
heart-breaking and disquieting in the work one is engaged in-that is the proof
of confidence. One has confidence with regard to the work
and one speaks of it
with regard to oneself
with regard to all
and there is no restraint
no
measuring how far one ought to speak of oneself
of what one feels
of all
things. This the apostle does with Timothy
and the Holy Ghost has been pleased
to portray it for us. In writing to Timothy doctrine above all occupied the
apostle's mind: by its means the enemy wrought and endeavored to ruin the
assembly. Bishops only come into mind as an accessory thing. Here they have a
primary place. Paul had left Titus in Crete to set in order the things that
were yet wanting
and to ordain elders in every city
as he had already
commanded him. It is not here a question of the desire any one might have to
become a bishop
nor (in that view) of describing the character suitable to
this charge
but of appointing them; and for this task Titus was furnished with
authority on the apostle's part. The necessary qualifications are made known to
him
in order that he might be able to decide according to apostolic wisdom. So
that on the one hand he was invested by the apostle with authority to appoint
them
and on the other hand instructed by him with respect to the requisite
qualifications. Apostolic authority and wisdom concurred to render him
competent to perform this grave and important work.
We see also that this apostolic delegate was authorized
to set in order that which necessary to the welfare of the assemblies in Crete.
Already founded
they yet needed directions with regard to many details of
their walk; and apostolic care was requisite to give them these
as well as for
the establishment of functionaries in the assemblies. This task the apostle had
committed to the approved fidelity of Titus
furnished with his own authority
by word of mouth and here in writing; so that to reject Titus was to reject the
apostle and consequently the Lord who had sent him. Authority in the assembly
of God is a serious thing-a thing that proceeds from God Himself. It can be
exercised through influence by the gift of God; by functionaries
when God
establishes them by instruments whom He has chosen and sent for this purpose.
It is not necessary here to enter upon the detail of
qualifications that were fill the office of bishop suitably. They are
in the
main
the same as those mentioned in the epistle to Timothy. They are
qualities
not gifts; qualities-outward
moral
and circumstantial-that proved
the fitness of the individual for the charge of watching over others. It may
perhaps occasion surprise that the absence of gross misconduct should have a
place here; but the assemblies were more simple than people think
and the
persons of whom they were composed had but recently come out from the most
deplorable habits; and therefore a previous conduct that commanded the respect
of others was necessary to give weight to the exercise of the office of
superintendence. It was also needful that he who was invested with this charge
should be able to convince gainsayers. For they would have to do with such
especially among the Jews
who were always and everywhere active in opposition
to the truth
and subtle in perverting the mind.
The character of the Cretans occasioned other
difficulties
and required the exercise of preemptory authority; Judaism
mingled itself with the effect of this national character. It was needful to be
firm and to act with authority
that they might continue sound in the faith.
Moreover
he had still to speak concerning ordinances and
traditions
those evil plagues in the church of God which provoke Him to
jealousy
and which
by exalting man
are opposed to His grace. One thing was
not pure
another was forbidden by an ordinance. God claims the heart. To the
pure all things are pure; for him whose heart is defiled it needs not to go out
of himself to find that which is impure; but convenient
in order to be able to
forget what is within. The mind and conscience are already corrupt. They talk
of knowing God
but in their works they deny Him
being unprofitable and
reprobate as regards every work really good.
Titus
who was not only to appoint others for the
purpose
but
being there clothed with authority
was himself to watch over the
order and moral walk of the Christians
was charged (as is the case throughout
these three epistles-Timothy
Titus
Philemon) to see that every one
according
to his position
walked in agreement with moral and relative propriety-an
important thing
and which shelters from the attacks of Satan
and from
confusion in the assembly. True liberty reigns in the assembly; moral order
secures this; and the enemy finds no better occasion to dishonour the Lord and
ruin the testimony and throw all into disorder
thus giving the world occasion
to blaspheme
than the forgetfulness of grace and holy order among Christians.
Let us not deceive ourselves: if these proprieties are not maintained (and they
are beautiful and precious)
then the liberty (and it is beautiful and
precious
and unknown to the world
who are ignorant of what grace is)
the
excellent liberty of the christian life
gives room for disorder which
dishonors the Lord and throws moral confusion into everything.
Often
in perceiving that the weakness of man has given
occasion to disorder where christian liberty reigns
instead of seeking the
true remedy
men have destroyed the liberty; they banish the power and
operation of the Spirit-for where the Spirit is
there is liberty in every
sense-the joy of the new relationships in which all are one. But
while
severing every bond for the Lord's sake when necessary
the Spirit recognizes
every relationship which God has formed; even when we break them-as death
does-through the exigency of the call of Christ
which is superior to them all.
But while we are in them (the call of Christ apart)
we are to act suitably to
the relationship. Age and youth
husband and wife
child and parent
slave and
master
all have their own proprieties to maintain towards each other
a
behavior in accordance with the position in which we stand.
[1]
Compare Proverbs 8:30
31 and Luke 2:14 and Psalm 40:6-8
"hast thou
opened" being really
"thou has dug ears for me"-that is
prepared a body
the place of obedience
or a servant (Phil 2)' so translated
by LXX
and accepted in Hebrews as just.
── John Darby《Synopsis of Titus》
Titus 1
Chapter Contents
The apostle salutes Titus. (1-4) The qualifications of a
faithful pastor. (5-9) The evil temper and practices of false teachers. (10-16)
Commentary on Titus 1:1-4
(Read Titus 1:1-4)
All are the servants of God who are not slaves of sin and
Satan. All gospel truth is according to godliness
teaching the fear of God.
The intent of the gospel is to raise up hope as well as faith; to take off the
mind and heart from the world
and to raise them to heaven and the things
above. How excellent then is the gospel
which was the matter of Divine promise
so early
and what thanks are due for our privileges! Faith comes by hearing
and hearing by the word of God; and whoso is appointed and called
must preach
the word. Grace is the free favour of God
and acceptance with him. Mercy
the
fruits of the favour
in the pardon of sin
and freedom from all miseries both
here and hereafter. And peace is the effect and fruit of mercy. Peace with God
through Christ who is our Peace
and with the creatures and ourselves. Grace is
the fountain of all blessings. Mercy
and peace
and all good
spring out of
this.
Commentary on Titus 1:5-9
(Read Titus 1:5-9)
The character and qualification of pastors
here called
elders and bishops
agree with what the apostle wrote to Timothy. Being such
bishops and overseers of the flock
to be examples to them
and God's stewards
to take care of the affairs of his household
there is great reason that they
should be blameless. What they are not to be
is plainly shown
as well as what
they are to be
as servants of Christ
and able ministers of the letter and
practice of the gospel. And here are described the spirit and practice becoming
such as should be examples of good works.
Commentary on Titus 1:10-16
(Read Titus 1:10-16)
False teachers are described. Faithful ministers must
oppose such in good time
that their folly being made manifest
they may go no
further They had a base end in what they did; serving a worldly interest under
pretence of religion: for the love of money is the root of all evil. Such
should be resisted
and put to shame
by sound doctrine from the Scriptures.
Shameful actions
the reproach of heathens
should be far from Christians;
falsehood and lying
envious craft and cruelty
brutal and sensual practices
and idleness and sloth
are sins condemned even by the light of nature. But
Christian meekness is as far from cowardly passing over sin and error
as from
anger and impatience. And though there may be national differences of
character
yet the heart of man in every age and place is deceitful and
desperately wicked. But the sharpest reproofs must aim at the good of the
reproved; and soundness in the faith is most desirable and necessary. To those
who are defiled and unbelieving
nothing is pure; they abuse
and turn things
lawful and good into sin. Many profess to know God
yet in their lives deny and
reject him. See the miserable state of hypocrites
such as have a form of
godliness
but are without the power; yet let us not be so ready to fix this
charge on others
as careful that it does not apply to ourselves.
── Matthew Henry《Concise Commentary on Titus》
Titus 1
Verse 1
[1]
Paul
a servant of God
and an apostle of Jesus Christ
according to the faith
of God's elect
and the acknowledging of the truth which is after godliness;
Paul
a servant of God
and an apostle of
Jesus Christ — Titles suitable to the person of Paul
and
the office he was assigning to Titus.
According to the faith — The propagating of which is the proper business of an apostle.
A servant of God —
According to the faith of the elect.
An apostle of Jesus Christ — According to the knowledge of the truth. We serve God according to the
measure of our faith: we fulfil our public office according to the measure of
our knowledge.
The truth that is after godliness — Which in every point runs parallel with and supports the vital
spiritual worship of God; and
indeed
has no other end or scope. These two
verses contain the sum of Christianity
which Titus was always to have in his
eye.
Of the elect of God — Of
all real Christians
Verse 2
[2] In hope of eternal life
which God
that cannot lie
promised before the
world began;
In hope of eternal life — The grand motive and encouragement of every apostle and every servant of
God.
Which God promised before the world began — To Christ
our Head.
Verse 3
[3] But
hath in due times manifested his word through preaching
which is committed
unto me according to the commandment of God our Saviour;
And he hath in his own times — At sundry times; and his own times are fittest for his own work. What
creature dares ask
"Why no sooner?" Manifested his word - Containing
that promise
and the whole "truth which is after godliness." Through
the preaching wherewith I am intrusted according to the commandment of God our
Saviour - And who dares exercise this office on any less authority?
Verse 4
[4] To
Titus
mine own son after the common faith: Grace
mercy
and peace
from God
the Father and the Lord Jesus Christ our Saviour.
My own son —
Begot in the same image of God
and repaying a paternal with a filial
affection.
The common faith —
Common to me and all my spiritual children.
Verse 5
[5] For this cause left I thee in Crete
that thou shouldest set in order the
things that are wanting
and ordain elders in every city
as I had appointed
thee:
The things which are wanting — Which I had not time to settle myself.
Ordain elders —
Appoint the most faithful
zealous men to watch over the rest. Their character
follows
Titus 1:6-9. These were the elders
or bishops
that Paul approved of;-men that had living faith
a pure conscience
a
blameless life.
Verse 6
[6] If
any be blameless
the husband of one wife
having faithful children not accused
of riot or unruly.
The husband of one wife — Surely the Holy Ghost
by repeating this so often
designed to leave the
Romanists without excuse.
Verse 7
[7] For
a bishop must be blameless
as the steward of God; not selfwilled
not soon
angry
not given to wine
no striker
not given to filthy lucre;
As the steward of God — To whom he intrusts immortal souls.
Not selfwilled —
Literally
pleasing himself; but all men "for their good to
edification." Not passionate - But mild
yielding
tender.
Verse 9
[9]
Holding fast the faithful word as he hath been taught
that he may be able by
sound doctrine both to exhort and to convince the gainsayers.
As he hath been taught — Perhaps it might be more literally rendered
according to the teaching
or doctrine
of the apostles; alluding to Acts 2:42.
Verse 10
[10] For
there are many unruly and vain talkers and deceivers
specially they of the
circumcision:
They of the circumcision — The Jewish converts.
Verse 11
[11]
Whose mouths must be stopped
who subvert whole houses
teaching things which
they ought not
for filthy lucre's sake.
Stopped —
The word properly means
to put a bit into the mouth of an unruly horse.
Verse 12
[12] One
of themselves
even a prophet of their own
said
The Cretians are alway liars
evil beasts
slow bellies.
A prophet — So
all poets were anciently called; but
besides
Diogenes Laertius says that
Epimenides
the Cretan poet
foretold many things.
Evil wild beasts —
Fierce and savage.
Verse 14
[14] Not
giving heed to Jewish fables
and commandments of men
that turn from the
truth.
Commandments of men —
The Jewish or other teachers
whoever they were that turned from the truth.
Verse 15
[15] Unto
the pure all things are pure: but unto them that are defiled and unbelieving is
nothing pure; but even their mind and conscience is defiled.
To the pure —
Those whose hearts are purified by faith this we allow.
All things are pure —
All kinds of meat; the Mosaic distinction between clean and unclean meats being
now taken away.
But to the defiled and unbelieving nothing is
pure — The apostle joins defiled and unbelieving
to intimate that nothing can be clean without a true faith: for both the
understanding and conscience
those leading powers of the soul
are polluted;
consequently
so is the man and all he does.
── John Wesley《Explanatory Notes on Titus》
Chapter 1. Qualifications for Elders
To the Pure
All Things Are Pure
I. Personal
Ministry
II. Appoint
Overseers and Elders
III.
Circumstances in Crete
── Chih-Hsin
Chang《An Outline of
The New Testament》
Chapter One General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To review the qualifications for elders in the church 2) To examine the work of elders related to the Word of God SUMMARY
Paul begins by identifying himself as a servant and an apostle whoseservice is according to the faith of God's chosen people and the truthwhich is according to godliness. It is also in hope of the eternallife promised by God before time began
and whose word is now being manifested through preaching. He then greets Titus as his "true son inthe common faith"
bestowing upon him grace
mercy and peace from Godthe Father and Jesus our Savior (1-4). Paul quickly addresses the reason he left Titus in Crete
to set in order what things were lacking and to appoint elders in every city. Toassist him in that task
Paul reviews the qualifications necessary forthose who would be appointed as elders (5-9). The last qualification for elders (being able to convict those who contradict) leads right into the final section of this chapter
in which Titus is told to sharply rebuke those of the circumcision who through insubordination and deceit had been subverting entire households
acting just like the characterization made by one of the ancient Cretan prophets. Motivated by dishonest gain
giving heed toJewish fables and commandments of men
they became defiled even intheir mind and conscience. These false teachers may have professed toknow God
but by their works they denied Him and proved themselvesunfit for every good work (10-16). OUTLINE
I. INTRODUCTION (1-4)
A. FROM PAUL (1-3) 1. A servant of God and apostle of Jesus Christ (1a ) 2. According to... (1b) a. The faith of God's elect b. The acknowledgment of the truth which is according to godliness 3. In hope of eternal life
which God
who cannot lie... (2-3) a. Promised before time began b. In due time has manifested His Word 1) Through preaching 2) Which was committed to him according to the commandment of God B. TO TITUS (4) 1. His true son in their common faith (4a ) 2. Grace
mercy and peace from God the Father and Jesus Christ our Savior (4b) II. CONCERNING ELDERS (5-9)
A. THE REASON TITUS WAS LEFT IN CRETE (5) 1. To set in order the things that are lacking (5a ) 2. To appoint elders in every city as Paul commanded him (5b) B. QUALIFICATIONS OF ELDERS (6-9) 1. Positive qualifications a. Blameless b. The husband of one wife c. Having faithful children not accused of dissipation or insubordination d. Blameless as a steward of God e. Hospitable f. A lover of what is good g. Sober-minded h. Just i. Holy j. Self-controlled k. Holding fast the faithful word as he has been taught l. Able by sound doctrine to exhort and convict those who contradict 2. Negative qualifications a. Not self-willed b. Not quick-tempered c. Not given to wine d. Not violent e. Not greedy for money III. CONCERNING FALSE TEACHERS (10-16)
A. THEIR CHARACTER (10-13a ) 1. Insubordinate (10a ) 2. Idle talkers and deceivers
especially those of the circumcision (10b-11) a. Whose mouths must be stopped b. For they subvert whole households c. For they teach things which they ought not
for the sake of dishonest gain 3. They live up to the estimation of one of Crete 's own prophets: "Cretans are always liars
evil beasts
lazy gluttons." (12-