Titus 1 Pulpit Commentary

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Titus 1 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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<span class="accented">according to</span> for <span class="accented">after</span>, A.V. <span class="cmt_word">A servant of God</span> (<span class="greek">δοῦλος Θεοῦ</span>); so in the superscriptions: <a href="/romans/1-1.htm">Romans 1:1</a>; <a href="/philippians/1-1.htm">Philippians 1:1</a>, <span class="greek">Ἰησοῦ Χριστοῦ</span>; <a href="/james/1-1.htm">James 1:1</a>; <a href="/2_peter/1-1.htm">2 Peter 1:1</a>; <a href="/jude/1-1.htm">Jude 1:1</a>; <a href="/revelation/1-1.htm">Revelation 1:1</a>. St. Paul also calls himself "the servant of Christ" (<a href="/galatians/1-10.htm">Galatians 1:10</a>); and the phrase, <span class="greek">δοῦλον Κυρίου</span>, occurs in <a href="/2_timothy/2-24.htm">2 Timothy 2:24</a>. But neither "servant of God" nor any equivalent is in the superscription of either 1 or 2 Timothy. "Servant" is a better rendering than "slave," as Farrar renders it. <span class="cmt_word">An apostle</span>, etc.; as in both 1 and 2 Timothy, and also in <a href="/romans/1-1.htm">Romans 1:1</a>; <a href="/1_corinthians/1-1.htm">1 Corinthians 1:1</a> <a href="/2_corinthians/1-1.htm">2 Corinthians 1:1</a>, etc.; showing that this is not a private letter, but a public and official document, conveying official authority to Titus over the Church in Crete. <span class="cmt_word">According to the faith of God's elect.</span> The phrase is peculiar to this passage, and the exact force of <span class="greek">κατὰ</span> is not easy to determine (see Bishop Ellicott's notes, who renders <span class="greek">κατὰ</span> "for," and explains that "the faith of God's elect is the destination of the apostleship," with the further explanation that this meaning of <span class="greek">κατά</span> is about equivalent to "with special reference to," or "destination for," as its object). It is nearly the same thing to say that the true faith, and the perfect knowledge of the truth, and the hope of eternal life promised by God, are the sphere in which the apostolic office moves and acts. "The faith of God's elect," etc., seems to imply that there was in some who were not elect (<a href="/1_john/2-19.htm">1 John 2:19, 20</a>) a corruption of the faith, a departure from it - a faith that was no faith, and something calling itself <span class="accented">truth</span> which was not "according to godliness," and so to point to rising heresies. The authors of these heresies were chiefly Jews (ver. 10), of whom there was a considerable colony in Crete (Conybeare and Howson, vol. it. p. 475; and Lewin, vol. 2. p. 337). According to godliness (for the use of <span class="greek">εὐσεβεία</span> in the pastoral Epistles, see <a href="/1_timothy/2-2.htm">1 Timothy 2:2</a>; <a href="/1_timothy/3-16.htm">1 Timothy 3:16</a>; <a href="/1_timothy/4-7.htm">1 Timothy 4:7, 8</a>; <a href="/1_timothy/6-3.htm">1 Timothy 6:3, 5, 6, 11</a>; <a href="/2_timothy/3-5.htm">2 Timothy 3:5</a>, and notes). </div> <div class="versenum"><a href="/titus/1-2.htm">Titus 1:2</a></div><div class="verse">In hope of eternal life, which God, that cannot lie, promised before the world began;</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> <span class="accented">- Who</span> for <span class="accented">that</span>, A.V.; <span class="accented">times eternal</span> for <span class="accented">the world began</span>, A.V. <span class="cmt_word">In hope of eternal life.</span> This seems to be a further description of the scope or sphere of the apostolate, which, as some take <span class="greek">ἐπί</span>, is <span class="accented">based upon</span> the hope of eternal life. <span class="cmt_word">Who cannot lie</span> (<span class="greek">ἀψευδής</span>); here only in the New Testament, rarely in the LXX., but common in classical Greek. The epithet is here used to show the certainty of the fulfillment of the promise made before the ages (comp. <a href="/hebrews/6-18.htm">Hebrews 6:18</a>; <a href="/numbers/23-19.htm">Numbers 23:19</a>). <span class="cmt_word">Before times</span> <span class="cmt_word">eternal</span> (see <a href="/2_timothy/1-9.htm">2 Timothy 1:9</a>, note). The translation, "before times eternal," conveys no sense; <span class="greek">χρόνοι αἰώνοι</span> are "the times of ages past" (<a href="/romans/16-25.htm">Romans 16:25</a>), placed in opposition to the <span class="greek">καιροί ἰδιοί</span>, or to the "now" of <a href="/2_timothy/1-10.htm">2 Timothy 1:10</a>, in which the manifestation of the promise took place. </div> <div class="versenum"><a href="/titus/1-3.htm">Titus 1:3</a></div><div class="verse">But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour;</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="accented">In</span> <span class="accented">his own seasons</span> for <span class="accented">hath due times</span>, A.V.; <span class="accented">in the message</span> for <span class="accented">through preaching</span>, A.V.; <span class="accented">wherewith</span> 1 <span class="accented">was entrusted</span> for <span class="accented">which is committed unto me</span>, A.V. <span class="cmt_word">In his own seasons.</span> The margin, <span class="accented">its own seasons</span>, is preferable (see <a href="/1_timothy/2-7.htm">1 Timothy 2:7</a>, note). The phrase is equivalent to "the fullness of the time" (<a href="/galatians/4-4.htm">Galatians 4:4</a>). <span class="cmt_word">Manifested his Word.</span> There is a change of construction. "The relative sentence passes almost imperceptibly into a primary sentence" (Buttmann in Huther); "his Word" becomes the object of the verb "made manifest," instead of "eternal life," as one would have expected. <span class="cmt_word">His Word</span> is the whole revelation of the gospel, including the Person and work of Jesus Christ. Compare St. Peter's address to Cornelius (<a href="/acts/10-36.htm">Acts 10:36</a>). This "Word," which lay in the mind of God through the ages, and was only dimly expressed in the promises given from time to time (<a href="/1_peter/1-10.htm">1 Peter 1:10-12</a>), was now "<span class="accented">made</span> manifest," and proclaimed openly in that preaching of the gospel of God's grace which was entrusted to St. Paul. This same idea is frequently expressed (see <a href="/romans/16-25.htm">Romans 16:25</a>; <a href="/ephesians/1-9.htm">Ephesians 1:9, 10</a>; <a href="/ephesians/3-3.htm">Ephesians 3:3-11</a>; <a href="/2_timothy/1-9.htm">2 Timothy 1:9-11</a>; <a href="/1_peter/1-20.htm">1 Peter 1:20</a>), <span class="cmt_word">In the message.</span> Surely a poor and a false rendering. <span class="greek">Ἐν</span> <span class="greek">κηρύγματι</span> means "by the open proclamation" which St. Paul, as God's herald, <span class="greek">κήρυξ</span>, was commanded to make. But this is better expressed by the word which is appropriated to the proclamation of the gospel, viz. "preaching." So, as above quoted, <a href="/romans/16-25.htm">Romans 16:25</a>; <a href="/2_timothy/1-11.htm">2 Timothy 1:11</a>, and elsewhere frequently. <span class="cmt_word">According to the commandment</span> (<span class="greek">κατ ἐπιταγὴν κ.τ.λ.</span>.); <a href="/romans/16-26.htm">Romans 16:26</a>; <a href="/1_timothy/1-1.htm">1 Timothy 1:1</a> (comp. <a href="/galatians/1-1.htm">Galatians 1:1</a>). <span class="cmt_word">God our Savior</span> (<a href="/1_timothy/1-1.htm">1 Timothy 1:1</a>; <a href="/1_timothy/2-3.htm">1 Timothy 2:3</a>; <a href="/titus/2-10.htm">Titus 2:10</a>; <a href="/titus/3-4.htm">Titus 3:4</a>; <a href="/jude/1-25.htm">Jude 1:25</a>; and also <a href="/luke/1-47.htm">Luke 1:47</a>). Elsewhere in the New Testament the term "<span class="accented">Savior"</span> (<span class="greek">Σωτήρ</span>) is always applied to our Lord Jesus Christ. </div> <div class="versenum"><a href="/titus/1-4.htm">Titus 1:4</a></div><div class="verse">To Titus, <i>mine</i> own son after the common faith: Grace, mercy, <i>and</i> peace, from God the Father and the Lord Jesus Christ our Saviour.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - My <span class="accented">true child</span> for <span class="accented">mine own son</span>, A.V.; <span class="accented">a common</span> for <span class="accented">the common</span>, A.V.; <span class="accented">grace and peace</span> for <span class="accented">grace, mercy, and peace</span>, A.V. and T.R.; <span class="accented">Christ Jesus</span> for <span class="accented">the Lord Jesus Christ</span>, A.V. and T.R. <span class="cmt_word">My true child</span> (<span class="greek">γνησίῳ τέκνῳ</span>: <a href="/1_timothy/1-2.htm">1 Timothy 1:2</a>) <span class="cmt_word">after a common faith</span> (<span class="greek">κατὰ κινὴν πίστιν</span>). In <a href="/1_timothy/1-2.htm">1 Timothy 1:2</a> it is <span class="greek">ἐν πίστει</span> (where see note). Beyond all doubt, Alford is right in both cases in rendering "the faith" (see his note on 1 Timothy 1:2). The "<span class="accented">common</span> faith" means the faith of all God's elect. <span class="cmt_word">Grace and peace.</span> So the R.T., omitting <span class="greek">ἔλεος</span>, mercy, which is found in <a href="/1_timothy/1-2.htm">1 Timothy 1:2</a> and <a href="/2_timothy/1-2.htm">2 Timothy 1:2</a>. But the manuscripts vary, and the critics are divided as to whether <span class="greek">ἔλεος</span> ought to be retained here or not. </div> <div class="versenum"><a href="/titus/1-5.htm">Titus 1:5</a></div><div class="verse">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:</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> <span class="accented">- Were</span> for <span class="accented">are</span>, A.V.; <span class="accented">appoint</span> for <span class="accented">ordain</span>, A.V.; <span class="accented">gave thee charge</span> for <span class="accented">had appointed thee</span>, A.V. <span class="cmt_word">Left I thee in Crete.</span> We have no account of St. Paul's visit to Crete, nor do we know how the gospel was first brought to Crete. It may have been by some of those "Cretes" who were at Jerusalem on the Day of Pentecost, and heard the apostles speak in their tongue "the wonderful works of God" (<a href="/acts/2-11.htm">Acts 2:11</a>), or by other Christian Jews visiting the Jewish community in Crete (note to ver. 1). If St. Paul was returning from Spain, and travelling by ship eastward, Crete would be on his way. The importance of the island, with which he made some acquaintance on his voyage from Caesarea to Rome (<a href="/acts/27-7.htm">Acts 27:7, 8</a>), and the large Jewish colony there, may naturally have inclined him to visit it. How long he remained there we do not know, but he did not stay long enough to organize the Church there completely. There were still things "wanting" (<span class="greek">τὰ λείποντα</span>), as it follows. This mention of Crete is an important chronological mark. The order of St. Paul's progress, as gathered from the three pastoral Epistles, is very distinct - Crete, Miletus, Troas, Macedonia, Corinth, Nicopolis, Rome. He dropped Titus at Crete, and left Timothy behind at Ephesus. The Epistle to Titus, therefore, is the first of the three pastoral Epistles, and this is borne out by another circumstance. When he wrote to Titus he had not made up his mind whether he should send Artemas or Tychicus to take his place in Crete when he rejoined the apostle (<a href="/titus/3-12.htm">Titus 3:12</a>). But when he wrote 2 Timothy he had sent Tychicus to Ephesus to replace Timothy (<a href="/2_timothy/4-12.htm">2 Timothy 4:12</a>), and Titus had already joined him, and been sent on by him to Dalmatia, presumably from Nicopolis. <span class="cmt_word">Set in order</span> (<span class="greek">ἐπιδιορθώσῃ</span>); only here in the New Testament, and not found in the LXX. nor in classical Greek, except as a technical word in the art of rhetoric. But <span class="greek">διορθόω</span> is very common in classical Greek (<span class="accented">see</span> <span class="greek">ἐπανόρθωσις</span>, <a href="/2_timothy/3-16.htm">2 Timothy 3:16</a>). The force of <span class="greek">ἐπί</span> in the compound here is "further," or "in addition." St. Paul had set the Church in order up to a certain point. But there were still certain things wanting, <span class="greek">τὰ λείποντα</span> (see <a href="/titus/3-13.htm">Titus 3:13</a>; <a href="/luke/18-22.htm">Luke 18:22</a>); and these Titus was to supply and give the finishing touch to. <span class="cmt_word">Appoint</span> (<span class="greek">καταστήσῃς</span>). This is a better rendering than the A.V. "ordain," because it is a general word for "to appoint, make." Probably the A.V. "ordain" was not intended to be taken in a strictly technical sense, but is used as in <a href="/hebrews/5-1.htm">Hebrews 5:1</a>; <a href="/hebrews/8-3.htm">Hebrews 8:3</a>. The technical word was usually "to order." "The Ordering of Deacons," or "of Priests," is the title of the service in the Book of Common Prayer. "Meet to be ordered," "shall surcease from ordering," occur repeatedly in the rubrics, <span class="cmt_word">Elders</span> (<span class="greek">πρεσβυτέρους</span>); <span class="accented">i.e.</span> presbyters, or priests (comp. <a href="/acts/14-23.htm">Acts 14:23</a>; and see <a href="/acts/11-30.htm">Acts 11:30</a>, note). <span class="cmt_word">In every city</span> (<span class="greek">κατὰ πόλιν</span>); city by city. The phrase has a peculiar significance in Crete, which used to be famous for its hundred cities. It shows, too, that Christianity was widely spread among the cities of the island. The germ of the episcopal office, one bishop and many presbyters, is here very conspicuous. </div> <div class="versenum"><a href="/titus/1-6.htm">Titus 1:6</a></div><div class="verse">If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - Any man <span class="accented">is</span> for <span class="accented">any be</span>, A.V.; <span class="accented">children that believe</span> for <span class="accented">faithful children</span>, A.V.; <span class="accented">who are not</span> for <span class="accented">not</span>, A.V. <span class="cmt_word">Blameless</span> (<span class="greek">ἀνέγκλητος</span>); see <a href="/1_timothy/3-10.htm">1 Timothy 3:10</a>, note. <span class="cmt_word">The husband of one wife</span> (see <a href="/1_timothy/3-2.htm">1 Timothy 3:2</a>, note). <span class="cmt_word">Having children that believe</span> (see <a href="/1_timothy/3-4.htm">1 Timothy 3:4</a>). Mark the importance given to the "elder's" family as well as to his personal character. <span class="cmt_word">Not accused</span> (<span class="greek">μὴ ἐν κατηγορίᾳ</span> <span class="greek">κ.τ.λ.</span>.); literally, <span class="accented">not under an accusation</span> (see <a href="/1_timothy/5-19.htm">1 Timothy 5:19</a>). <span class="cmt_word">Riot</span> (<span class="greek">ἀσωτίας</span>); see <a href="/ephesians/5-18.htm">Ephesians 5:18</a>; <a href="/1_peter/4-4.htm">1 Peter 4:4</a>; <a href="/luke/15-13.htm">Luke 15:13</a>. Used in Plato and Aristotle for "debauchery" or "profligacy," with the kindred words <span class="greek">ἄσωτος ἀσωτεύομαι</span>, etc. <span class="cmt_word">Unruly</span> (<span class="greek">ἀνυπότακτα</span>); ver. 10 and <a href="/1_timothy/1-9.htm">1 Timothy 1:9</a>, note (comp. <a href="/1_timothy/3-4.htm">1 Timothy 3:4</a>, where the children are required to be <span class="greek">ἀν ὑποταγῇ</span>, "under rule," in subjection). </div> <div class="versenum"><a href="/titus/1-7.htm">Titus 1:7</a></div><div class="verse">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;</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - The for a, A.V.: <span class="accented">God's steward</span> for <span class="accented">the steward of God</span>, A.V.; <span class="accented">no brawler</span> for <span class="accented">not given to wine</span>, A.V.; <span class="accented">greedy of</span> for <span class="accented">given to</span>, A.V. <span class="cmt_word">Blameless</span> (see ver. 6). <span class="cmt_word">God's steward</span> (<span class="greek">οἰκονόμον</span>); comp. <a href="/1_corinthians/4-1.htm">1 Corinthians 4:1, 2</a>; <a href="/1_peter/4-10.htm">1 Peter 4:10</a>. (For the office of the steward, see <a href="/luke/12-42.htm">Luke 12:42, 43</a>.) <span class="cmt_word">Self-willed</span> (<span class="greek">αὐθάδη</span>); elsewhere in the New Testament only in <a href="/2_peter/2-10.htm">2 Peter 2:10</a>; in the LXX. <a href="/genesis/49-3.htm">Genesis 49:3, 9</a> and <a href="/proverbs/21-24.htm">Proverbs 21:24</a>; and common in classical Greek. It is always used in a bad sense - stubborn, harsh, remorseless, and the like. <span class="cmt_word">Soon angry</span> (<span class="greek">ὀργίλον</span>); only here in the New Testament, found occasionally in the LXX., and common in classical Greek - <span class="accented">passionate, quick-tempered, irascible</span> (comp. <a href="/ephesians/4-31.htm">Ephesians 4:31</a>; <a href="/colossians/3-8.htm">Colossians 3:8</a>). <span class="cmt_word">Brawler</span> (<span class="greek">πάροινον</span>); see <a href="/1_timothy/3-3.htm">1 Timothy 3:3</a>, note. <span class="cmt_word">Striker</span> (<a href="/1_timothy/3-3.htm">1 Timothy 3:3</a>, note). <span class="cmt_word">Greedy of filthy lucre</span> (<span class="greek">αἰσχροχερδῆ</span>) <a href="/1_timothy/3-3.htm">1 Timothy 3:3, 8</a>, note. </div> <div class="versenum"><a href="/titus/1-8.htm">Titus 1:8</a></div><div class="verse">But a lover of hospitality, a lover of good men, sober, just, holy, temperate;</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> <span class="accented">- Given to</span> for <span class="accented">a lover of</span>, A.V.; <span class="accented">good</span> for <span class="accented">good men</span>, A.V.; <span class="accented">sober-minded</span> for <span class="accented">sober</span>, A.V. <span class="cmt_word">Given to hospitality</span> (<span class="greek">φιλόξενον</span>); <a href="/1_timothy/3-2.htm">1 Timothy 3:2</a>, note. <span class="cmt_word">A lover of good</span> (<span class="greek">φιλάγαθον</span>) see <a href="/2_timothy/3-3.htm">2 Timothy 3:3</a>, note on <span class="greek">ἀφιλάγαθον</span>. Only here in the New Testament, and only once in the LXX., Wisd. 7:22, where it seems to mean "a lover of that which is good," and where the long string of adjectives is very similar to that here; found occasionally in classical Greek. <span class="cmt_word">Sober-minded</span> (<span class="greek">σώφρονα</span>); see <a href="/titus/2-2.htm">Titus 2:2, 5</a>, and <a href="/1_timothy/3-2.htm">1 Timothy 3:2</a>, note. The rendering "discreet" in <a href="/titus/2-5.htm">Titus 2:5</a> (A.V.) expresses the meaning very well. <span class="cmt_word">Just, holy</span>. <span class="greek">Δίκαιος</span> is usually considered as describing that side of a good man's character which is in relation to his fellow-men, and <span class="greek">ὅσιος</span> that side which has respect to God. Joseph was <span class="greek">δίκαιος</span> (<a href="/matthew/1-19.htm">Matthew 1:19</a>) in his conduct towards Mary; the Lord Jesus was God's Holy One (<span class="greek">τὸν ὅσιόν σου</span>). In classical Greek the words are more commonly applied to <span class="accented">things.</span> <span class="greek">Ὅσια καὶ δίκαια</span> are things sanctioned by Divine and human laws respectively. Temperate (<span class="greek">ἐγκρατῆ</span>); only here in the New Testament, and never in this sense in the LXX.; but it has exactly the same meaning in Aristotle, viz. "master of one's self," having the appetites under control. </div> <div class="versenum"><a href="/titus/1-9.htm">Titus 1:9</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> <span class="accented">- Holding to</span> for <span class="accented">holding fast</span>, A.V.; <span class="accented">which is according to the teaching</span> for <span class="accented">as he hath been taught</span>, A.V.; <span class="accented">both to exhort in the sound doctrine</span> for <span class="accented">by sound doctrine, both to exhort</span>, A.V.; <span class="accented">convict</span> for <span class="accented">convince</span>, A.V. <span class="cmt_word">Holding to</span> (<span class="greek">ἀντεχόμενος</span>)<span class="accented">. Holding fast is</span> a better and more forcible rendering than <span class="accented">holding to.</span> It answers to the Latin <span class="accented">adherere</span>, to cling to. <span class="cmt_word">The faithful word</span> <span class="cmt_word">which is according to the teaching</span> is awkwardly expressed. <span class="greek">Ἠ διδαςή</span> is "the Christian truth" as taught by the apostles, and "the faithful" or "sure word" to which Titus is to cleave is described as being" according to that truth" (comp. <a href="/titus/1-1.htm">Titus 1:1</a>, <span class="greek">ἀληθείας τῆς</span> <span class="greek">κατ εὐσέβειαν</span>). The A.V. gives substantially the apostle's meaning. The result of this adhesion to the faithful word is that he will be able to comfort and encourage believers by (<span class="greek">ἐν</span>) his wholesome teaching, and also to convict the opposers of the truth. <span class="cmt_word">The gainsayers</span>; or, <span class="accented">contradictors</span> (<span class="greek">τοὺς</span> <span class="greek">ἀντιλέγοντας</span>); such as those Jews described in <a href="/acts/13-45.htm">Acts 13:45</a> and Acts 28:19 as "contradicting and blaspheming." </div> <div class="versenum"><a href="/titus/1-10.htm">Titus 1:10</a></div><div class="verse">For there are many unruly and vain talkers and deceivers, specially they of the circumcision:</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> <span class="accented">- Unruly men</span> for <span class="accented">unruly and</span>, A.V. and T.R. <span class="cmt_word">Unruly</span> (<span class="greek">ἀνυπότακτοι</span>); see ver. 6. <span class="cmt_word">Vain talkers</span> (<span class="greek">ματαιολόγοι</span>); only here in the New Testament, not found in the LXX., and rare in classical Greek (see <span class="greek">ματαιολογία</span>, <a href="/1_timothy/1-6.htm">1 Timothy 1:6</a>). <span class="greek">Κενολόγος</span> and <span class="greek">κενολογία</span> are used in the same sense of "vain, empty, talking." <span class="cmt_word">Deceivers</span> <span class="accented">-</span> (<span class="greek">φρεναπάται</span>); here only in the New Testament, not found in the LXX. or in classical Greek - literally, <span class="accented">soul-deceivers</span>, or, as some take St, <span class="accented">self-deceivers</span> (compare <span class="greek">φρεναπατάω</span>, <a href="/galatians/6-3.htm">Galatians 6:3</a>, and for the sense <a href="/james/1-26.htm">James 1:26</a>; but in both these instances the idea of <span class="accented">self-deceiving</span> is imported by the context, <span class="greek">ἑαυτὸν</span> and <span class="greek">καρδίαν</span> <span class="greek">αὐτοῦ</span>). Here the word means "deceivers," whoso character is described in <a href="/2_peter/2-14.htm">2 Peter 2:14</a> as "beguiling unstable souls." <span class="cmt_word">They of the circumcision</span>; Judaizing Christians, the most obstinate and difficult adversaries with whom St. Paul had to cope (see Galatians <span class="accented">passim</span>; <a href="/philippians/3-2.htm">Philippians 3:2, 3</a>, etc.). </div> <div class="versenum"><a href="/titus/1-11.htm">Titus 1:11</a></div><div class="verse">Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> <span class="accented">- Men who overthrow</span> for <span class="accented">who subvert</span>, A.V. <span class="cmt_word">Whose mouths must be stopped</span> (<span class="greek">ου}ς δεῖ ἐπιστομίζειν</span>); here only in the New Testament, not found in the LXX., but common in classical Greek. "To curb" (comp. <a href="/psalms/32-9.htm">Psalm 32:9</a>; <a href="/james/3-2.htm">James 3:2, 3</a>). The meaning is nearly the same as that of <span class="greek">χαλιναγωγέω</span> in <a href="/james/1-26.htm">James 1:26</a>; some, however, assign to it the sense of "to muzzle" (Olshausen, etc.) or "stop the mouth," which Bishop Ellicott thinks is "perhaps the most common" and "the most suitable." So also Huther. It often means simply "to silence" (see Stephan, 'Thesaur.'), and is applied to wind instruments. <span class="cmt_word">Overthrow</span> (<span class="greek">ἀνατρέπουσι</span>); as <a href="/2_timothy/2-18.htm">2 Timothy 2:18</a>, which shows the kind of overthrow here meant, that viz. of the faith of whole families, well expressed in the A.V. by "subvert." The phrase, <span class="greek">οἰκίας</span> <span class="greek">ἀνατρέπειν</span>, of the literal overthrow of houses, occurs in Plato (Alford). <span class="cmt_word">For filthy lucre's sake</span>; contrary to the apostolic precept to bishops and deacons (<a href="/1_timothy/3-3.htm">1 Timothy 3:3, 8</a>, and above, ver. 7). Polybius has a striking passage on the <span class="greek">αἰσχροκερδεία Οφ</span> the Cretans, quoted by Bishop Ellicott ('Hist.,' 6:146.3). </div> <div class="versenum"><a href="/titus/1-12.htm">Titus 1:12</a></div><div class="verse">One of themselves, <i>even</i> a prophet of their own, said, The Cretians <i>are</i> alway liars, evil beasts, slow bellies.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - A <span class="accented">prophet</span> for <span class="accented">even a prophet</span>, A.V.; <span class="accented">Cretan, s</span> for <span class="accented">the Cretinous</span>, A.V.; <span class="accented">idle gluttons</span> for <span class="accented">slow bellies</span>, A.V. <span class="cmt_word">A prophet of their own</span>; viz. Epimenides, a native either of Phaestus or of Cnossus in Crete, the original author of this line, which is also quoted by Callimachus. Epimenides is here called a prophet, not simply as a poet, but from his peculiar character as priest, bard, and seer; called by Plato <span class="greek">θεῖος ἀνήρ</span>, and coupled by Cicero with Bacis the B.C.eotian prophet, and the sibyl (Bishop Ellicott); described by other ancient writers as a prophet (Alford); "everything we hear of him is of a priestly or religious nature" ('Dict. of Gr. and Romans Biogr. and Mythol.'). <span class="cmt_word">Cretans are always liars</span>, etc. So truly was this their characteristic, that <span class="greek">κρητίζειν</span> was used to denote" telling lies" - "to lie like a Cretan" (Plutarch, etc.). From their general bad character arose the line, <span class="greek">Κρῆτες Καππάδοκοι</span>, <span class="greek">Κίλικες τρία κάππα κάκιστα</span>; and Livy, Polybius, and Plutarch alike hear witness to their covetousness and dishonesty: <span class="greek">Τις</span> <span class="greek">Κρητῶν οἴδε δικαιοσύνην</span>; "When was there ever an upright Cretan?" asks Leonides in an ' Epigram' (Farrar, ' St. Paul,' vol. it. p. 534). <span class="cmt_word">Evil beasts</span>. <span class="greek">Θήριον</span> is "a wild beast;" applied to men as a term of reproach (<a href="/1_corinthians/15-32.htm">1 Corinthians 15:32</a>), it implies brutality, stupidity, unreasonableness, and, with the epithet <span class="greek">κακά</span>, mischief, like the French <span class="accented">mechante bete.</span> The 'Epigram' above quoted calls them <span class="greek">ληισταὶ</span> <span class="greek">καὶ ἁλιφθόροι</span>, "pirates and wreckers." <span class="cmt_word">Idle gluttons</span>; literally, <span class="accented">idle bellies.</span> The substantive denotes their gluttony and sensuality (comp. <a href="/romans/16-18.htm">Romans 16:18</a>; <a href="/philippians/3-19.htm">Philippians 3:19</a>, where <span class="greek">κοιλία</span> is equivalent to <span class="greek">γαστήρ</span>), and the adjective their sloth (<span class="greek">ἀργαί</span>, <span class="accented">i.e.</span> <span class="greek">ἀεργαί</span>); in old Greek it is usually of the common gender. </div> <div class="versenum"><a href="/titus/1-13.htm">Titus 1:13</a></div><div class="verse">This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> <span class="accented">- Testimony</span> for <span class="accented">witness</span>, A.V.; <span class="accented">for which cause</span> for <span class="accented">wherefore</span>, A.V.; <span class="accented">reprove</span> for <span class="accented">rebuke</span>, A.V. <span class="cmt_word">Sharply</span> (<span class="greek">ἀποτομῶς</span>); elsewhere only in <a href="/2_corinthians/13-10.htm">2 Corinthians 13:10</a> (see also <a href="/romans/11-22.htm">Romans 11:22</a>). <span class="cmt_word">That they may be sound</span> (see <a href="/titus/2-2.htm">Titus 2:2</a>). The faithful pastor must use severity when it is necessary to the spiritual health of the flock, just as the skilful surgeon uses the knife to save the patient's life. </div> <div class="versenum"><a href="/titus/1-14.htm">Titus 1:14</a></div><div class="verse">Not giving heed to Jewish fables, and commandments of men, that turn from the truth.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> <span class="accented">- Who</span> for <span class="accented">that</span>, A.V.; <span class="accented">turn away</span> for <span class="accented">turn</span>, A.V. <span class="cmt_word">Jewish fables</span> (see <a href="/1_timothy/1-4.htm">1 Timothy 1:4</a>; <a href="/1_timothy/4-7.htm">1 Timothy 4:7</a>; <a href="/2_timothy/4-4.htm">2 Timothy 4:4</a>, where the Jewish origin of the fables is implied, though not so distinctly stated as here). <span class="cmt_word">Commandments of men</span> (<span class="greek">ἐντολαῖς ἀνθρώπων</span>); so in <a href="/colossians/2-22.htm">Colossians 2:22</a> the apostle speaks of the precepts "touch not," "taste not" (originating with the Judaizing teachers), as <span class="greek">τὰ ἐντάλματα καὶ</span> <span class="greek">διδασκαλίας τῶν ἀνθρώπων</span> (see following note). <span class="cmt_word">Turning away from</span> (<span class="greek">ἀποστρεφομένεν</span>); see <a href="/2_timothy/1-15.htm">2 Timothy 1:15</a>, note. </div> <div class="versenum"><a href="/titus/1-15.htm">Titus 1:15</a></div><div class="verse">Unto the pure all things <i>are</i> pure: but unto them that are defiled and unbelieving <i>is</i> nothing pure; but even their mind and conscience is defiled.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> <span class="accented">- To</span> for <span class="accented">unto</span>, A.V. (twice); <span class="accented">nothing is</span> for <span class="accented">is nothing</span>, A.V.; <span class="accented">both</span> for <span class="accented">even</span>, A.V.; <span class="accented">their conscience</span> for <span class="accented">conscience</span>, A.V.; <span class="accented">are</span> for <span class="accented">is</span>, A.V. <span class="cmt_word">To the pure,</span> etc. This allusion shows dearly that the "commandments of men," here condemned, are of the same kind as those referred to in the above-quoted passage in the Colossians. We learn also from <a href="/romans/14.htm">Romans 14</a>; <a href="/1_corinthians/8.htm">1 Corinthians 8</a>; and elsewhere, what were the kind of questions which agitated the Judaizing Christians. But St. Paul in a few wise words shows the utter worthlessness of such controversies. "To the pure all things are pure." "There is nothing from without a man," said our Lord, "that entering into him can defile him" (<a href="/mark/7-15.htm">Mark 7:15</a>); "Neither if we cat are we the better, neither if we eat not are we the worse" (<a href="/1_corinthians/8-8.htm">1 Corinthians 8:8</a>); "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost" (<a href="/romans/14-17.htm">Romans 14:17</a>). But unto those that are defiled by what comes from within them, and have no faith (<a href="/romans/14-23.htm">Romans 14:23</a>), nothing is pure. Their mind and conscience, being defiled, defile everything they do. The words <span class="greek">καθαρόν</span> and <span class="greek">μιαίνω</span> are the proper words for ceremonial "cleanness" and "defilement" respectively. </div> <div class="versenum"><a href="/titus/1-16.htm">Titus 1:16</a></div><div class="verse">They profess that they know God; but in works they deny <i>him</i>, being abominable, and disobedient, and unto every good work reprobate.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> <span class="accented">- By their</span> for <span class="accented">in</span>, A.V. <span class="cmt_word">They profess that they know God</span> (comp. <a href="/romans/2-17.htm">Romans 2:17-20</a>). The arrogant claim to be God's people and to superior holiness, while all the while they were denying God by their evil deeds, and bringing dishonor upon his Name among the Gentiles, was a marked feature of the Jews in St. Paul's time (comp. <a href="/2_timothy/3-5.htm">2 Timothy 3:5</a>). <span class="cmt_word">Abominable</span> (<span class="greek">βδελυκτοὶ</span>); <span class="accented">objects</span> or <span class="accented">causes of disgust</span>; only here in the New Testament, but found in the LXX. But <span class="greek">βδέλυγμα</span> and <span class="greek">βδελύσσομαι</span> are not uncommon. <span class="cmt_word">Reprobate</span> (<span class="greek">ἀδόκιμοι</span>); as <a href="/2_timothy/3-8.htm">2 Timothy 3:8</a> (where see note). This picture of the circumcision is indeed sad (comp. <a href="/1_thessalonians/2-15.htm">1 Thessalonians 2:15, 16</a>; <a href="/acts/28-25.htm">Acts 28:25-28</a>). <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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Titus 1 Pulpit Commentary