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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-