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;
An apostle - according to the faith of God's elect, etc.
The norm of the apostolate in each of the three Epistles is unique, and not Pauline. In 1 Timothy, according to the commandment of God: in 2 Timothy, according to the promise of life in Christ Jesus. Κατὰ according to, not for the faith, but corresponding to the norm or standard of faith which is set for God's elect.
And acknowledging of the truth (καὶ ἐπίγνωσιν ἀληθείας)
For acknowledging rend. knowledge. For the phrase, see on 1 Timothy 2:4. Governed, like πίστιν faith, by κατὰ. The writer is an apostle according to the faith of God's elect, and according to the truth which is contained in the faith, as that truth is intelligently apprehended and held.
Which is after godliness (τῆς κατ' εὐσέβειαν)
Or according to godliness. Comp. 1 Timothy 6:3. This addition describes the peculiar and essential character of the truth which is held and known by God's elect, namely, that it is concerned with the fear and obedience of God - all that constitutes true piety. See on 1 Timothy 1:10.
To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.
Own (γνησίῳ)
See on 1 Timothy 1:2.
According to the common faith (κατὰ κοινὴν πίστιν)
The phrase N.T.o. Κοινός common, usually in contrast with καθαρός pure or ἅγιος holy, as Acts 10:14; Acts 11:8; Revelation 21:27. In the sense of general as here, Acts 2:44; Acts 4:32; Jde 1:3. Comp. 2 Peter 1:1. The "catholic" faith. Κατὰ according to, as Titus 1:1.
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:
In Crete
Crete is one of the largest islands in the Mediterranean. By the mythological writers it was called Aeria, Doliche, Idaea, Telchinia. According to tradition, Minos first gave laws to the Cretans, conquered the Aegean pirates, and established a navy. After the Trojan war the principal cities of the island formed themselves into several republics, mostly independent. The chief cities were Cnossus, Cydonia, Gortyna, and Lyctus. Crete was annexed to the Romans Empire b.c. 67. About Paul's visiting the island we have no information whatever beyond the hints in this Epistle. There is no absolute proof that Paul was ever there before the voyage to Rome. Although on that voyage some time appears to have been spent at Crete, there is no notice of Paul having received any greeting from the members of the Christian churches there. According to this Epistle, Paul and Titus had worked there together. Paul went away, and left Titus to organize the churches founded by himself. He sent this letter by Zenas and Apollos (Titus 3:13), and announced in it the coming of Artemas or of Tychicus. On their arrival Titus was to join Paul at Nicopolis, where Paul was proposing to winter.
Shouldst set in order (ἐπιδιορθώσῃ)
N.T.o. Lit. to set straight besides or farther; that is, should arrange what remained to be set in order after Paul's departure. Used by medical writers of setting broken limbs or straightening crooked ones. Διόρθωσις reformation, Hebrews 9:10 : διόρθωμα correction, Acts 24:3.
Ordain elders (καταστήσῃς πρεσβυτέρους)
Καθιστάναι appoint or constitute. In Paul only Romans 5:19. For the sense here comp. Matthew 24:45, Matthew 24:47; Luke 12:14; Acts 6:3. The meaning of the injunction is, that Titus should appoint, out of the number of elderly men of approved Christian reputation, certain ones to be overseers (ἐπίσκοποι) of the churches in the several cities. The eldership was not a distinct church office. See on 1 Timothy 5:1.
I had appointed (διεταξάμην)
Better, I gave thee charge. Mostly in Luke and Acts.
If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
Faithful children (τέκνα πιστά)
Better, believing children; or, as Rev., children that believe. Comp. 1 Timothy 3:4.
Not accused of riot (μὴ ἐν κατηγορίᾳ ἀσωτίας)
Lit. not in accusation of profligacy. For κατηγορία see on 1 Timothy 5:19. Ἁσωτία, lit. unsavingness; hence, dissoluteness, profligacy. Comp. Luke 15:13, of the prodigal son, who lived unsavingly (ἀσώτως). Only here, Ephesians 5:18, and 1 Peter 4:4 (note).
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;
A bishop (τὸν ἐπίσκοπον)
See on 1 Timothy 3:1; see on 1 Timothy 5:1. Rend. the bishop. It will be observed that the qualifications of the elders are fixed by those of the bishop. Appoint elders who shall be unaccused, etc. for the bishop must be unaccused, etc. The overseers must have the qualifications of approved presbyters.
Steward of God (θεοῦ οἰκονόμον)
Comp. 1 Corinthians 4:1, 1 Corinthians 4:2; 1 Peter 4:10; and see on Romans 16:23; see on Luke 16:1. The phrase N.T.o.
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.
Holding fast (ἀντεχόμενον)
Only here in Pastorals. In Paul, 1 Thessalonians 5:14 (note).
The faithful word (τοῦ πιστοῦ λόγου)
The trustworthy, reliable word. Comp. 1 Timothy 1:15 (note).
As he hath been taught (κατὰ τὴν διδαχὴν)
Lit. according to the teaching. Const. with word. Agreeing with the apostolic teaching. For διδαχή teaching see on 2 Timothy 4:2.
May be able by sound doctrine both to exhort (δυνατὸς ῇ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὐγιαινούσῃ)
Rend. "may be able both to exhort in the sound teaching." For δυνατὸς able or powerful, see on 2 Timothy 1:12. Used by Paul in the phrase εἰ δυνατόν if it be possible, Romans 12:18; Galatians 4:15 : τὸ δυνατόν that which is possible, Romans 9:22 : of God, Romans 4:21; Romans 11:23 : of men, in the ethical sense, Romans 15:1; 2 Corinthians 12:10; 2 Corinthians 13:9.
Convince (ἐλέγχειν)
Better, convict. See on John 3:20, and see on ἐλεγμὸν, 2 Timothy 3:16.
The gainsayers (τοὺς ἀντιλέγοντας)
In Pastorals only here and Titus 2:9. Once in Paul, Romans 10:21, cit. Mostly in Luke and Acts. Gainsay, Angl. Sax. gegn (Germ. gegen) "against," and "say." Wiclif, Luke 21:15 : For I schal gyue to you mouth and wysdom, to whiche alle youre aduersaries schulen not mowe agenstonde, and agenseye."
For there are many unruly and vain talkers and deceivers, specially they of the circumcision:
Vain talkers (ματαιολόγοι)
N.T.o. olxx, oClass. See on vain jangling, 1 Timothy 1:6.
Deceivers (φρεναπάται)
N.T.o. olxx, oClass. See on φρεναπατᾶν to deceive, Galatians 6:3.
They of the circumcision (οἱ ἐκ τῆς περιτομῆς)
The phrase only here in Pastorals. Ὁι ἐκ περιτομῆς Acts 10:45; Acts 11:2; Romans 4:12; Galatians 2:12; Colossians 4:11. There can be no doubt of the presence of Jews in Crete. Tacitus (Hist. v. 2) even makes the absurd statement that the Jews were Cretan exiles; and that from their residence in the vicinity of the Cretan Mount Ida they were called Idaei, whence Judaei. There appears to have been some confusion between the Palestinians and the Philistines - the Cherethim or Cherethites, who, in Ezekiel 25:16; Zephaniah 2:5 are called in lxx Κρῆτες Jews were in the island in considerable numbers between the death of Alexander and the final destruction of Jerusalem. In 1 Macc. 15:23 the Cretan city of Gortyna is mentioned among the places to which letters were written by Lucius, the Roman consul, on behalf of the Jews when Simon Maccabaeus renewed the treaty which his brother Judas had made with Rome. Josephus (Ant. 17:12, 1; Bell. Jude 2:7, 1) says that Herod's pseudo-son Alexander imposed on the Cretan Jews on his way to Italy. Philo (Leg. ad Cai. 36) makes the Jewish envoys say to Caligula that all the principal islands of the Mediterranean, including Crete, were full of Jews.
Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.
Whose mouths must be stopped (οὓς δεὶ ἐπιστομίζειν)
Lit. whom it is necessary to silence. Ἑπιστομίζειν, N.T.o. olxx. Originally, to put something into the mouth, as a bit into a horse's mouth. Ἑπιστόμιον is the stop of a water-pipe or of a hydraulic organ. Comp. φιμοῦν 1 Timothy 5:18.
Who subvert (οἵτινες ἀνατρέπουσιν)
The double relative is explanatory of must; in as much as they, etc. For subvert rend. overthrow. See on 2 Timothy 2:18.
One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.
One of themselves (τις ἐξ αὐτῶν)
Ἁυτῶν refers to the gainsayers, Titus 1:9, Titus 1:10. Τις refers to Epimenides, contemporary with Solon, and born in Crete b.c. 659. A legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God: whence, he says, there are still to be found, in different demes of the Athenians, anonymous altars. Comp. Acts 17:22, Acts 17:23.
The Cretans, etc.
The words Κρῆτες - ἀργαί form a hexameter line.
Always (ἀεὶ)
Habitually.
Liars (ψεῦσται)
In Pastorals here and 1 Timothy 1:10. Once in Paul, Romans 3:4. Mostly in John. The Cretan habit of lying passed into a verb, κρητίζειν to speak like a Cretan equals to lie: also into a noun, κρητισμός Cretan behavior equals lying. Similarly, the licentiousness of Corinth appeared in the verb κορινθιάζεσθαι to practice whoredom, and in the noun κορινθιαστής a whoremonger. Comp. Ov. Artis Amat. i.296.
"non hoc, centum quae sustinet urbes
Quamvis sit mendax, Creta negare potest."
"Crete, which a hundred cities doth maintain,
Cannot deny this, though to lying given."
A familiar saying was τρία κάππα κάκιστα the three worst K's, Κρῆτες, Καππάδοκαι, Κίλικες Cretans, Cappadocians, Cilicians.
Evil beasts (κακὰ θηρία)
Rude, cruel, and brutal.
Slow-bellies (γαστέρες ἀργαί)
Better, idle-bellies. Rev. gives the correct idea, idle gluttons. They are so given to gluttony that they are mere bellies. Comp. Philippians 3:19. Γαστὴρ, elsewhere in N.T. always in connection with childbearing. So mostly in lxx, but in a few instances as here. See Job 20:23; Psalm 17:14; Sir. 37:5. In Job 20:14 as the rendering of קֶרֶב, bowels. Ἁργός idle, oP. However such words may have befitted the pagan seer, it is not pleasant to regard them as taken up and endorsed by the great Christian apostle, who thus is made to stigmatise as liars, beasts, and gluttons a whole people, among whom he had himself so successfully labored that several churches had been founded in a short time. They are strange words from a venerable Christian minister to a younger minister to whom he had intrusted the care of those very souls; and, in any case, are superfluous, as addressed to one who must have known the characteristics of the Cretans quite as well as the writer himself.
This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;
Sharply (ἀποτόμως)
Only here and 2 Corinthians 13:10 (note). Paul has ἀποτομία severity, Romans 11:22 (note). lxx, ἀποτόμως severely, only Wisd. 5:22; ἀποτόμος severe (not in N.T.), Wisd. 5:20; 11:10; 12:9. From ἀποτέμνειν to cut off. It signifies abrupt, harsh, summary dealing.
Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
Not giving heed (μὴ προσέχοντες)
Reprove sharply, that they may be sound in the faith, and may show their soundness by not giving heed, etc. See on 1 Timothy 1:4.
To Jewish fables (Ἱουδαΐκοῖς μύθοις)
See on 1 Timothy 1:4. Note Jewish. The nature of these we do not know.
Commandments of men (ἐντολαῖς ἀνθρώπων)
See on 1 Timothy 6:14. Comp. Colossians 2:22. Prescriptions concerning abstinence from meats, marriage, etc. The men are probably those of the circumcision, Titus 1:10. What they teach theoretically, by means of the myths, they bring to bear practically, by means of their precepts.
That turn from the truth (ἀποστρεφομένων τὴν ἀλήθειαν)
Comp. 2 Timothy 4:4, where the truth and fables appear in contrast.
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.
Unto the pure (τοῖς καθαροῖς)
The pure in heart and conscience. See 2 Timothy 1:3.
All things are pure
Comp. 1 Timothy 4:4, 1 Timothy 4:5; Acts 10:15; Mark 7:15, Mark 7:18, Mark 7:19; 1 Corinthians 10:26, 1 Corinthians 10:30; Romans 14:20. The aphorism is suggested by the commandments of men, Titus 1:14.
Unto them that are defiled (τοῖς μεμιαμμένοις)
Only here in Pastorals. See also John 18:28 (note); Hebrews 12:15; Jde 1:8. Only in John 18:28 in a ceremonial sense. Elsewhere of moral pollution.
Nothing is pure
Their moral pollution taints everything with its own quality. The purest things become suggestors and ministers of impurity.
Mind and conscience (ὁ νοῦς καὶ ἡ συνείδησις)
For νοῦς see on Romans 7:23 : for συνείδησις, see on 1 Peter 3:16.
They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.
They profess (ὁμολογοῦσιν)
Better, confess. See on 2 Corinthians 9:13, and comp. 1 Timothy 6:12. Not loudly and publicly profess (as Huther), but confess as opposed to deny (John 1:20); comp. Hebrews 11:13; Romans 10:9, Romans 10:10.
Abominable (βδελυκτοὶ)
N.T.o. Class. lxx, Proverbs 17:15; Sir. 41:5; 2 Macc. 1:27. See on βδέλυγμα abomination, Matthew 24:15, and comp. Revelation 17:4, Revelation 17:5; Revelation 21:27. The kindred verb, βδελύσσεσθαι abhor, Romans 2:22; Revelation 21:8.
Reprobate (ἀδόκιμοι)
See on Romans 1:28; see on 1 Corinthians 9:27, and comp. 2 Timothy 3:8. The phrase reprobate unto every good work, N.T.o.
Tit 1:1. Paul, a servant of God,- This is the only epistle of St. Paul, wherein he begins with calling himself a servant, or slave, devoted for ever to the service of God. According to the flesh, would be rendered more properly, for the faith; that is to say, for promoting the faith of Christians; who, under the Messiah, are the elect people of God, as the Jews were under the Mosaic dispensation. Dr. Heylin well expresses the meaning of the passage,-To preach the faith of God's elect, and make known the truth, as it promotes piety.
Tit 1:2. Before the world began- Προ χρονων αιωνιων, before the secular ages; or before the giving of the law of Moses. God had promised the gospel, in an obscure manner, to the patriarchs before Abraham; but to him it was promised more explicitly. Now that promise to Abraham, was before the secular times-the jubilees under the law, and, consequently, before the distinction of the world into Jews and Gentiles. But what the God, who cannot lie or break his word, had promised so long before to Abraham, the law of Moses, which intervened, could not disannul. See Rom 16:25. Gal 3:17.
Tit 1:3. In due times- In his own proper times. See 1Ti 2:6. Gal 4:4. Eph 1:10; Eph 2:7. In this the apostle might probably allude to the prophesies, and particularly to the celebrated prophesy of Daniel concerning the seventy weeks; Dan 9:24. Instead of commandment, some read appointment. Dr. Benson upon the 4th verse, observing that the words mercy and the Lord are omitted in some manuscripts, makes this remark, which deserves much attention: "It is not very material," says he, "as to the sense, whether these words be left out or retained; and indeed, I have found this observation to hold good concerning most of the various readings: that is, it is of little or no moment, as to the sense and connection, whether you receive or reject them."
Tit 1:5.- Before he proceeds to the principal design of this epistle, the apostle briefly reminds Titus of his leaving him in Crete, to settle the churches which he had planted there, and to ordain elders in every city, to be bishops over the several churches. After this he describes the characters of such as he was to ordain; namely, that they should be men of integrity, and of an unspotted reputation; and particularly such as understood the liberty of the Gentile Christians; and that would oppose the Judaizers; who were bad men, and very industrious in making proselytes, Tit 1:5-16. It is well known that the word πολις, rendered city, frequently signifies a country town only, and sometimes a village. Crete had formerly been famous for having a hundred cities; but Pliny, who wrote not long after the sending of this epistle to Titus, found only forty cities there, and the bare memory of sixty more; and most of these forty called cities, were little better than villages. Strabo says, that Crete had many cities, but only three of any great note.
Tit 1:6. Having faithful children- Having believing children. This is mentioned with great propriety; for if a man were not careful to instruct his children in the principles of Christianity, there would be great reason to doubt whether he were heartyinthebeliefof it himself; and if a man had only unbelieving children in his house, that is to say, such as were so obstinate that they could not be brought to embrace Christianity, byany of the arguments which could be laid before them, in that age of miracles, it would be a great discouragement, and in some circumstances a great hindrance to him, from pursuing the duties of a Christian elder, or bishop; and those evils into which such obstinate infidel children might fall, would very probably bring a reproach upon the family, which might in a degree hurt the character of him who presided in it. See 2Ti 2:24; 2Ti 2:26 and 1Ti 3:1; 1Ti 3:16.
Tit 1:7. Not self-willed- 'Αυθαδη : pleased with himself, and despising others; supercilious, haughty, insolent,surly. This vice, in our ordinary conversation, is directly opposed to affability or courtesy.
Tit 1:8. Sober- Prudent, as the word may be rendered. The following word temperate includes all sobriety.
Tit 1:10. For there are many unruly, &c.- St. Paul had his eye from the beginning of the epistle all along, upon the persons whom he describes in this and the following verses. This close and excellent writer never loses sight of his subject; but he proceeds so gradually to speak plainly, that we may lose sight of it, if we do not attend very carefully. See 1Ti 1:6-7.
Tit 1:12. One of themselves-a prophet of their own- Epimenides, whose words St. Paul here quotes, is said by Diogenes Laertius to have been a great favourite of the gods; but Aristotle says, he never foretold any future event: which is a plain argument, that the word prophet is sometimes used in a very large sense. Indeed, the words poet and prophet were often used promiscuously by the Greeks and Romans; perhaps, because their poets pretended to be inspired, and were by some believed to be so: see Act 17:28. From this, as well as other places, it appears, that St. Paul had been well read in the Greek poets; probably in his younger days he was brought up in the schools of Tarsus, before he went to Jerusalem, to sit at the feet of Gamaliel: and even after he was an inspired apostle, he did not think that he acted out of character, when, as apostle of the Gentiles, he quoted their poets. Perhaps it might have been, in some points of view, more proper to have translated the Greek verse before us in such a manner, that it might have read as a verse in English:
"False Cretans! savage beasts, with bellies slow."
The poet here seems to suggest a remarkable contrast, to shew what a mixture there was of fierceness and luxury in the character of the Cretans. Savage beasts are generallyactive and nimble; but these men, while they had the fury of lions and tygers, indulged themselves so much in the most sordid idleness and intemperance, that they grew all belly as it were, and like to a breed of swine common in the Eastern countries, which were oftenso burdened with fat, that they could hardly move. As for their proneness to falsehood, it is well known, that the word Κρητιζειν, "to talk like a Cretan," was a proverb for lying; as the word Κορινθιαζειν, "to live like a Corinthian," was for a luxurious and debauched life; and it is remarkable, that Polybius scarcely ever mentions the Cretans without some severe censure. Bishop Warburton accounts for the origin of this character of the Cretans in the following manner: "I supposed the view was enlarged, and the Cretans were called liars upon more accounts in St. Paul's time; but the rise of this proverb seems to have been this: while the other Greeks, in their lesser mysteries, concealed the origin of the gods, who were dead mortals raised to divine honour, for public benefits done to their country, or to mankind; the Cretans proclaimed this to all the world, by shewing the tomb of
Jupiter himself, and boasting that 'the father of gods and men' was a native of that country. This so exasperated all Greece against them, that they called them eternal liars. Thus Lucan, lib. 8 and so Callimachus, with a variety of other authors. The reason why they wereso exasperated at the Cretans for publishing this, seems to have been the affront it gave to the worshippers of idols, or the publishing what the politic protectors of the mysteries would have kept secret."
Tit 1:13. Sharply- 'Αποτομως ;-with a cutting severity. The word is an allusion to a surgeon's cutting away the dead flesh, and that even to the quick. We are to observe, that the apostle speaks here of reproving vice, not error. Timothy is exhorted to rebuke with all long-suffering; 2Ti 4:2 and we may remark, that there is a degree of long-suffering and gentleness, very consistent with all that severity which faithfulness requires: which is not that of boisterous passion, ill-nature, and scurrility, but of meek, though resolute zeal for God, and friendship to the offender; which yet will not be silenced by trifling excuses, nor fail seriously to represent the fatal consequences which may attend the evil reproved.
Tit 1:15. Unto the pure all things are pure- "I know these Judaizing teachers value themselves highly upon the distinctions of food, which they inculcate as of so great importance to purity: but they are much mistaken. Unto Christians who are pure and upright; all sorts of meat are clean and pure; but unto those who are polluted with vice, and who, though they understand the liberty of Christians, are unfaithful,- απιστοις,- and would impose upon Christians the rituals of the Jewish law;-unto such, I say, nothing is clean and pure; but even their understanding and conscience are defiled, which ought to be their guide and director."
Tit 1:16. They profess that they know God,- This was their grand pretence for Christianity, and opposing St. Paul; namely, that they best understood the revelation of the mind and will of God in the gospel, as well as under the law; but at the same time pride, and covetousness, and other vices, animated and influenced them. See Rom 2:17; Rom 2:29; Rom 3:10-19. 2Co 11:13-15. Jude, 4. 16. The word reprobate, in this verse, means disapproved and condemned when brought to the standard of God's word, though they are among the first to judge and condemn others.
Inferences.-Never let it be forgotten by any who call themselves Christians, that the faith of God's people is the acknowledgment of the truth, which is according to godliness. Never let the great design of Christianity be lost in an eager contention for any of its appendages, or any of its parts. Yet, alas, how often has it, in particular instances, been wounded almost to death, in a furious attempt to rescue it, and that, sometimes perhaps, from only an imaginary danger.
That we may be more sensible of its vital influence, let us ever retain the hope of that eternal life which it proposes, as the great end of all our pursuits; even of that life which God that cannot lie hath promised to all his faithful saints. Let us rejoice to think that so immense a superstructure has so firm, so divine a foundation; and let us never give it up for any thing that a flattering world, always ready to engage, and slow to perform, can promise.
Let us ever be very thankful for the provision which God hath made for the manifestation of his word, through preaching, and for his goodness in raising up faithful pastors to his church, overseers in every age, who have been blameless, sober, just, holy, and temperate. Such may all be that appear under that sacred character; able, by their doctrine to instruct, by their reasoning to convince, by their practice to edify; ever solicitous, that they may not neglect their pastoral services, that they may not lord it proudly over their brethren, that they may not be transported by furious passions, or misguided by rash conclusions, or perverted by low interests, and the greediness of filthy lucre; but that they may approve themselves the faithful stewards of God, and promote the good order of his house; and, so far as their influence can reach, the happiness of every member of his family.
In order to this, let them look well to their own houses, that nothing may be wanting on their part to make their children tractable, faithful, and sober. And let the children of ministers consider the obligations which they are under to cultivate a teachable spirit, and to maintain the strictest decency in their whole deportment; as remembering the superior advantages they may be supposed to enjoy for religious improvement, and how much a minister's reputation and usefulness depend upon the regularity of his family.
REFLECTIONS.-1st, The apostle opens the epistle with his usual address.
1. He sets forth his own divine commission and apostleship. This epistle comes from Paul, who counts it his highest honour to be called a servant of God in the gospel of his dear son, and an apostle of Jesus Christ, sent to bear the glad tidings of his salvation to Gentile lands, according to the faith of God's elect; that is to say, the faith of all genuine Christians, who have accepted the offers of grace, and yielded to the calls of God in the preaching of his gospel or otherwise, and enjoy the living power of faith in Christ: or, as some very eminent commentators have explained it, the faith of Christians in the general, they being all an elect generation, 1Pe 2:9 and St. Paul being an apostle in reference to them all; to those to whom he was a savour of death, as well as to those to whom he was a savour of life: 2Co 2:16. He was accordingly sent to call all these, within his sphere, to the acknowledging of the truth which is after godliness; and which, having heartily embraced himself, he now with delight published to others, in hope of eternal life, which all who continue to live godly in Christ Jesus are sure to attain unto; because God, that cannot lie, hath promised it unto them in Christ Jesus, before the world began, or, as it should be translated, before the secular ages of the Jews (see the annotations); but hath in due times manifested his word through preaching, which is committed unto me, according to the commandment of God our Saviour, who hath authorized and enabled me to discharge the important trust. Note; (1.) The highest dignity is to be the servant of the living God. (2.) They who are ministers of God, must be indefatigable in preaching. Dumb dogs that cannot, or will not bark, are not of the great Shepherd's appointment.
2. He wishes Titus the best of blessings. To Titus, mine own son after the common faith, my spiritual child, begotten in the gospel, be grace, mercy, and peace from God the Father, and the Lord Jesus Christ our Saviour. Note; All believers have one common faith, and are united to the same Jesus.
2nd, St. Paul,
1. Reminds him of the end for which he was left in Crete. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, directing the Cretan Christians concerning the proper discipline, worship, and conduct, to be observed by them; and ordain elders in every city, as I had appointed thee, such as shall be found duly qualified for the ministerial work.
2. He describes the character of those whom he should ordain. If any be blameless, having a good report of those who know him best; the husband of one wife, no polygamist; having faithful children brought up in the nurture and admonition of the Lord, not accused of riot, or unruly, dissolute and refractory, but kept under due restraint, neither a disgrace to themselves nor their parents. For a bishop must be blameless, as the steward of God, appointed to that high charge in his holy family, and therefore of a character irreproachable; not self-willed, of a rash and obstinate temper; not soon angry, and firing at every provocation; not given to wine, addicted to drunkenness, or fond of the glass; no striker, violent in his passions; not given to filthy lucre, a mercenary wretch, who serves for hire, but one who serves out of zeal for Christ and the souls of men. He must be also a lover of hospitality, entertaining poor strangers, and Christians driven from their homes by the fury of persecution; a lover of good men, without prejudice or exception; sober, grave and prudent in his carriage and deportment; just, and upright in his conversation; holy in all his conduct; temperate in his desires and appetites; holding fast the faithful word, maintaining the purity of the gospel, and dispensing it with all fidelity, as he hath been taught by us; that he may be able, by sound doctrine, both to exhort and comfort the true members of Christ's church, and to convince the gainsayers of their errors. For such spiritual wisdom is necessary because there are many unruly and vain talkers and deceivers, in Crete as well as in other churches, who, though professing Christianity, walk disorderly, and with their heretical tenets draw away disciples after them; especially they of the circumcision, who are the great corrupters of the faith, urging circumcision and the observance of the Mosaical institutions as necessary to salvation; whose mouths must be stopped, not by force, but by sound truth and scriptural arguments to detect their fallacies and silence their cavils; who subvert whole houses, insinuating themselves into the families of professors, teaching things which they ought not, for filthy lucre's sake, adapting their teaching to the palates of their hearers, in order to insinuate into their confidence, and enrich themselves at their expence.
3rdly, The national character of the Cretans was very bad, therefore they would need sharp rebuke.
1. The apostle quotes one of their own writers. One of themselves, even a prophet, or poet, of their own, Epimenides, said, the Cretans are always liars, peculiarly addicted to this sin; evil beasts, ravenous, gluttonous, and insatiate in their appetites; slow bellies, luxurious and indolent; and this witness is true, it is their just character. Wherefore,
2. Rebuke them sharply; such scandalous deeds required severe and cutting remonstrances, that, their sins and danger being set before them, they may be sound in the faith, warned by these rebukes of others to be more watchful, or recovered from such grievous backsliding; not giving heed to Jewish fables, and commandments of men, the ridiculous legends and vain traditions of those Judaizing teachers, that turn from the truth, apostates themselves, and labouring to pervert the faith of others, and to adulterate the blessed gospel of grace, by enforcing upon the conscience the abrogated rites of the Mosaical law. Unto the pure all things are pure, and no ceremonial uncleanness is contracted by the touch or taste of things forbidden by the Levitical institutions: but unto them that are defiled, by the reigning impurity of their hearts and lives, and unbelieving, destitute of faith in Jesus, there is nothing pure, all they do and say is abominable in the sight of God; but even their mind and conscience is defiled, and, when the fountain is thus polluted, every stream which flows from it must needs be foul. They profess indeed that they know God, and make great boasts of their wisdom; but in works they deny him, and act as infidels, being abominable in their spirit and conduct, disobedient to all God's holy laws as well as enemies to his gospel, and, in short, unto every good work reprobate, unfit and unable for, as well as disinclined to, the practice of them. Note; (1.) Stubborn sinners call for severe rebuke. Lenity, where the knife is required, is real cruelty to the patient. (2.) The best preservative against the wiles of deceivers, is being sound in the faith. They who are firmly grounded on Christ, will not easily be shaken. (3.) They who are destitute of right principles, must necessarily err in all their conduct: every thing they do, even what is in itself right, as to the matter and deed itself, becomes sin to them, because it proceeds from wrong principles, and is directed to wrong ends. (4.) It is not sounding professions, but holy lives, which characterize real Christians. Non magna loquimur, sed vivimus, "We speak not, but live, great things."
