Titus 1

“THE EPISTLE TO TITUS”

Chapter One IN 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 whose service is according to the faith of God’s chosen people and the truth which is according to godliness. It is also in hope of the eternal life promised by God before time began, and whose word is now being manifested through preaching. He then greets Titus as his “true son in the common faith”, bestowing upon him grace, mercy and peace from God the Father and Jesus our Savior (Titus 1:1-4).

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. To assist him in that task, Paul reviews the qualifications necessary for those who would be appointed as elders (Titus 1:5-9).

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 to Jewish fables and commandments of men, they became defiled even in their mind and conscience. These false teachers may have professed to know God, but by their works they denied Him and proved themselves unfit for every good work (Titus 1:10-16).

OUTLINE I. (Titus 1:1-4) A. FROM PAUL (Titus 1:1-3)1. A servant of God and apostle of Jesus Christ (Titus 1:1 a) 2. According to… (Titus 1:1 b) 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… (Titus 1:2-3) 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 (Titus 1:4)1. His true son in their common faith (Titus 1:4 a) 2. Grace, mercy and peace from God the Father and Jesus Christ our Savior (Titus 1:4 b)

II. ELDERS (Titus 1:5-9) A. THE REASON TITUS WAS LEFT IN CRETE (Titus 1:5)1. To set in order the things that are lacking (Titus 1:5 a) 2. To appoint elders in every city as Paul commanded him (Titus 1:5 b)

B. OF ELDERS (Titus 1:6-9)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. FALSE (Titus 1:10-16) A. THEIR (Titus 1:10-13 a)1. Insubordinate (Titus 1:10 a) 2. Idle talkers and deceivers, especially those of the circumcision (Titus 1:10-11) 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.” (Titus 1:12-13 a)

B. THEIR (Titus 1:13-16)1. They are to be rebuked sharply (Titus 1:13-14) a. That they may be sound in the faith b. That they not give heed to Jewish fables and commandments of men 2. To the pure all things are pure… (Titus 1:15) a. But to those who are defiled and unbelieving, nothing is pure b. But even their mind and conscience are defiled 3. They profess to know God… (Titus 1:16) a. But in works they deny Him b. Being abominable, disobedient, and disqualified for every good work

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- Introduction (Titus 1:1-4)

• Concerning elders (Titus 1:5-9)
• Concerning false teachers (Titus 1:10-16)

2. In keeping with what two things was Paul a servant of God and an apostle of Jesus Christ? (Titus 1:1)- The faith of God’s elect

• The acknowledgment of the truth which is according to godliness

3. What is said about eternal life and God’s Word? (Titus 1:2-3)- Eternal life was promised before time began

• His Word was manifested in due time through preaching

4. How does Paul describe Titus? (Titus 1:4)- My true son in our common faith

5. What were the two reasons Titus had been left in Crete? (Titus 1:5)- To set in order the things that are lacking

• To appoint elders in every city

6. What are the positive qualifications for elders? (Titus 1:6-9)- Blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination, blameless as a steward of God, hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, able by sound doctrine to exhort and convict those who contradict

7. What are the negative qualifications for elders? (Titus 1:6-9)- Not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money

8. Who especially in Crete were insubordinate, idle talkers, and deceivers? (Titus 1:10)- Those of the circumcision

9. Why must their mouths be stopped? (Titus 1:11)- They were subverting whole households, teaching things they ought not, for dishonest gain

10. What had one of the Cretan prophets said? (Titus 1:12)- “Cretans are always liars, evil beasts, lazy gluttons.”

11. What was Titus to do with these false teachers? (Titus 1:13)- Rebuke them sharply

12. What two reasons are given for extending such rebuke? (Titus 1:13-14)- That they may be sound in the faith

• That they not give heed to Jewish fables and commandments of men

13. What is said of the pure? Of those who are defiled and unbelieving? (Titus 1:15)- All things are pure

• Nothing is pure; even their mind and conscience is defiled

14. How did some who professed to know God actually deny Him? Why? (Titus 1:16)- In their works

• They were abominable, disobedient, and disqualified for every good work

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David Lipscomb Commentary

Titus 1:1-4 Titus 1:1 Paul, a servant of God,–[The full representation which Paul gives of his apostolic office is designed at once to mark the authority by which he gives the instructions that follow , and to serve as an index to the contents of the whole Epistle. He describes himself as “a servant of God.” The title seems to mark the relation of (1) one who had once been a servant of sin, but having become free through Christ Jesus was still , so far as obligation, service, and life were concerned, a servant of God; (2) his devotion to God after the type of the Old Testament services, Moses and the prophets being preeminently called the servants of God; (3) his ministry in the service of a royal Master (Matthew 18:23-35), who makes him a member of his household, a pillar in the temple, a sharer of his throne (Revelation 3:21) Titus 1:1 and an apostle of Jesus Christ,–[This is a more exact definition of his office: (1) He had his commission from him. (2) He had all the signs and proofs of an apostle in him for he had received power to work miracles as well as to declare divine truth. (3) It is therefore, vain and deceptive for anyone to assume the name who cannot show the signs of an apostle.] Titus 1:1 according to the faith of God’s elect, and the knowledge of the truth which is according to godliness,–The faith of those chosen in Christ Jesus. It is a little difficult to see clearly how he was sent “according to the faith of God’s elect.” All critics think it means that he was sent in order to produce faith in those who would accept the gospel, and in order that others might acknowledge the truth that leads to godliness. This seems a little strained, but as nothing better is suggested all accept is as the true meaning. Titus 1:2 in hope of eternal life,–The last dispensation of God was to be eternal. So before the introduction of the final dispensation–that through the Lord Jesus Christ–the promise of eternal life was included in the eternal purpose of God, though it was not revealed till after the creation of man in time and in various dispensations granted to him. That which the apostle had in view in prosecuting the work of his apostleship is the hope for himself and for all believers of eternal life. This is the glorious goal set before him and which in leading men to the full knowledge of the truth he set before them eternal life through Jesus Christ. Knowledge and faith as he preached it, rested on a background of promise and hope , which, in a manner, reached from eternity to eternity, having God’s primeval promise for its origin, and a participation in this everlasting life for an end. which God, who cannot lie,–The words are here used to show the certainty of the fulfillment of the promise made before the ages. (Hebrews 6:18.) promised before times eternal;–The promise of eternal life was the result of a divine purpose fixed from eternity. Titus 1:3 but in his own seasons manifested his word in the message, wherewith I was intrusted–In the fitting seasons fixed by God for the manifestation of the gospel in preaching the message, Paul does not shrink from calling his preaching the vehicle in which the word of the gospel was to be publicly manifested because he was conscious of the fact that he was divinely instructed in the secrets of the eternal counsels. Titus 1:3 according to the commandment of God–[The commandment came direct from God: on the road to Damascus when the Lord appeared to him (Acts 9:5-6); spoke encouragement to him at Corinth (Acts 18:9-10); and at Jerusalem (Acts 23:11) Titus 1:3 our Saviour;–[In this place and in 1 Timothy 1:1, we must understand that this refers to God the Father because through the death of his Son he redeemed us from death and made us heirs of eternal life. The Lord Jesus Christ is likewise a possessor of the title because he shed his blood as the price of our redemption and made us heirs of eternal life.] Titus 1:4 to Titus, my true child after a common faith:–Paul had been instrumental in leading him to Christ and having thus been made a sharer of his faith. He was a faithful servant of God, and he calls him his true child after the faith common to all Christians. [Titus was a Gentile; and in “common faith” there is likely an allusion to the higher bond of unity by which this “common faith in Christ bound them, though one was a Jew and the other a Gentile.” (Galatians 5:6; Colossians 3:11.) Titus 1:4 Grace and peace from God the Father and Christ Jesus our Saviour.–Grace the favor and approbation of God, and peace , the consequence of this manifested favor of God, producing internal happiness, quietness, and assurance. 2. OF ELDERS Titus 1:5-9 Titus 1:5 For this cause left I thee in Crete,–Paul, clearly from this, had been at some time in the Island of Crete, south of Greece, and had preached the gospel there. Titus was with him, and he had left him to remain in the island for a time. Titus 1:5 that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge ;–While there were persons from Crete in Jerusalem on the day of Pentecost (Acts 2:11), it is likely that up to the time of Paul’s visit but little effort had been made to spread the gospel. None among the Gentiles, who chiefly inhabited the island, had heard the gospel till Paul and Titus preached and planted churches there. Just when or how long Paul remained there we do not know, yet it is certain that he labored there for a time and planted churches. After preaching he hastened elsewhere before the Christians had time to develop themselves in the work of the Lord. So he left Titus, no doubt a gifted teacher, to supply the needed teaching, and as the members proved their capacity put them in the lead that were fitted to teach and lead in the work of the Lord. Titus 1:6 if any man is blameless,–Guilty of no wrong to his fellow men; he must be of such a character that no one can bring a reasonable accusation against him. Blameless must be his life, spotless his name. Titus 1:6 the husband of one wife,–Having one wife only and faithful to her–a faithful husband. Titus 1:6 having children that believe,–He must so bring up his children in the nurture and the admonition of the Lord that they are believing children. Titus 1:6 who are not accused of riot or unruly.–The family is the nursery of the church and these two act and react upon each other so that a bad or weak father can never be an efficient elder. If he cannot “rule his own house, how shall he take care of the church of God?” (1 Timothy 3:5.) His children ought to be believers that they “may adorn the doctrine of God our Saviour in all things.” (Titus 2:10.) There must be evidence that they have been brought up in the nurture and admonition of the Lord. Titus 1:7 For the bishop must be blameless, as God’s steward ;–Guilty of no wrong to his fellows. It is important that those entrusted as stewards with the truth of God should be honest and faithful in teaching all that God has revealed for the salvation of the world. He who refuses to teach the whole will of God is dishonest toward God and unfaithful to man. Titus 1:7 not self-willed,——This does not mean that he is not to be firm and steadfast in his purpose, but that he must not be of such a stubborn spirit that he clings to his own will and refuses to listen to reason or facts. One in such position must have the sincere desire to fully investigate all sides, to know the full truth, and then be guided by it, and not by the selfwill of his own. Titus 1:7 not soon angry,–One who can restrain and govern himself [He should not be one ever ready with an angry, hasty word , remembering always his Master, “who, when he was reviled , reviled not again.” (1 Peter 2:23)] Titus 1:7 no brawler,–Not given to the use of wine. It was recognized as an evil, and one occupying the position of bishop must not be given to its use. Titus 1:7 no striker,–No man of God should ever, even under sore provocation, so far forget himself as to raise his hand against his fellow man. not greedy of filthy lucre;–Not anxious for gaining riches. He is to avoid gain by wrong means. A man who is anxious for riches is not fit for a bishop of a congregation of Christians. Titus 1:8 but given to hospitality,–Ready to entertain strangers , and care for the homeless and needy. [The significance of the words have deeper meaning added to them in the following beautiful words: “Let love of the brethren continue. Forget not to show love unto strangers: for thereby some have entertained angels unawares.” (Hebrews 13:1-2.)] Titus 1:8 a lover of good,–A lover of good or benevolence generally. [The appellation points here to that large heart which finds room for sympathy with all that is good and noble and generous.] Titus 1:8 sober-minded,–Not light and frivolous, but serious and sober in deportment. [In this expressive word mastery of self is especially implied–that self-command which wisely regulates pleasures and passions.] Titus 1:8 just,–The one who is just is one who tries strictly to perform his duties toward men–the duties which integrity and justice seem imperatively to ask of him in his relation with his neighbor. Titus 1:8 holy,–Devoted to God. The three words–sober, just, holy –present the three sides of human duty–duty to oneself , duty to men, and duty to God. In all these the man of God is to show himself a true man. Titus 1:8 self-controlled;–Holding all his desires and appetities in restraint so moderate in their gratification. The bishop not only must be able to control his tongue, his eyes, and his hands, but must show a just and wise moderation. Titus 1:9 holding to the faithful word which is according to the teaching,–God’s truth is better expressed in the words which the Holy Spirit chooses than in those of man’s choosing. While we, in our languages, have not the words used by the Holy Spirit, still we have those in our languages into which they have been translated to give the truth, and we should be careful to hold fast to the faithful words God has given us , that by these words of God we may be able to encourage to the belief and practice of the same sound doctrine. Titus 1:9 that he may be able both to exhort in the sound doctrine , and to convict the gainsayers.–With the sound, healthful teaching he was to exhort the adversaries; and with the same true words he was to confute their arguments. 3. AND OF THE CHURCH IN CRETE Titus 1:10-16 Titus 1:10 For there are many unruly men, vain talkers and deceivers,–There were many who did not reverence the word of God. [They were nominally in the congregations of the Christians, but in reality refusing all obedience, acting for themselves, factious, and insubordinate, and unfortunately their tribe is with us today. They have broken the peace of many a home and disrupted the peace and prosperity of many congregations.] Titus 1:10 specially they of the circumcision,–The Judaizing Christians. These unhappy men evidently did not belong to the stern and rigid Jewish party who bitterly hated all the followers of the Lord Jesus but were of the number of those vicious opponents of Paul. Titus 1:11 whose mouths must be stopped;–They must either be convinced themselves so as to cease talking or they must be so met and confuted that others will not listen to them. [Vain talkers are the pests of churches and families, sowing the seeds of distrust and turning men’s minds against the gospel.] Titus 1:11 men who overthrow whole houses,–They not only destroy themselves, but they lead astray whole houses. [The mischief they were doing to the cause of Christ was incalculable. It was no longer individuals that their poisonous teaching affected, but they were undermining the faith of whole families.] Titus 1:11 teaching things which they ought not, for filthy lucre’s sake. –The subverted the truth for gain. [It is a significant fact that elders and teachers are to take heed to themselves and then to the church (Acts 20:28), and to be ensamples to the flock (1 Peter 5:3), show that they are “doers of the word, and not hearers only, " and that they have already reduced to practice the good lessons they are to teach others (1 Timothy 4:12). It is a shame and a reproach upon the cause of Christ that some preachers and teachers at the present day seem to have but little sense of common honesty, honorable dealing, integrity, and uprightness; they do not attach sufficient importance to keeping their word and paying their debts.] Titus 1:12 One of themselves, a prophet of their own, said,–The words quoted were written by the famous Epimenides of Grossus in Crete, about six hundred years B.C., who is called “a prophet of their own, " for he is described by classic writers as a philosophic seer and priest, venerated for his predictions , around whose memory popular legends gathered, and to whom almost sacred honors came to be paid. Titus 1:12 Cretans are always liars,–This terrible estimate of the Cretan character is amply borne out by the testimony of many profane writers. The word to “Cretanize, " or to play the part of a Cretan, was invented as a word synonymous with “to deceive” or “to utter a lie.” Titus 1:12 evil beasts,–Not only liars, but gross and sensual, living in animalism and for it. All men may be called “beasts” who attend to their animal appetites as a means of gratification rather than for relief. He who seeks happiness from his senses rather than from his spiritual nature is no better than a beast. [The happiness of a true man cannot stream from without; it must well up from his own spiritual nature enlightened by the word of God.] Titus 1:12 idle gluttons.–Their gluttony made them dull, heavy, and indolent. These sins were true of the Cretans generally in their unregenerate state; but sins prevalent among a people before they become Christians will possibly be their besetting sins after they become such. The sins of lying and gluttony seem to indicate a ferocious and vindictive spirit, and that they were lazy and given to gluttony. Titus 1:13 This testimony is true.–This was still true they retained their evil characters; the Christians were still tempted into the sins which these qualities would lead; they were gross sins and demoralizing in their character. Titus 1:13 For which cause reprove them sharply,–Because of this he admonishes Titus to rebuke them sharply–reprove all aberrations from the truth. [As the surgeon cuts out the diseased flesh in order, by the painful operation, to restore the patient to health, so must the words of Titus be severe when necessary. Titus had to deal with those who were rough and uncultivated, and therefore should be dealt with accordingly. There must be in reproving a distinguishing between sins ; some are more gross and heinous in their nature or in the manner of their commission with openness and boldness to the greater dishonor of God and danger and hurt to men and between sinners; some are of a more tender and tractable temper, more apt to be wrought upon by gentleness and to be greatly discouraged by too much roughness and severity; others are more hardy and stubborn and need more sharp language to beget in them remorse and shame. Wisdom therefore is requisite to temper and manage reproofs aright as may be more likely to bring about the desired result. To that end the inspired directions are: “On some have mercy, who are in doubt; and some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh.” (Jude 1:22-23.)] Titus 1:13 that they may be sound in the faith,–That they may remain faithful and true to the faith in God as revealed through Jesus Christ. Titus 1:14 not giving heed to Jewish fables,–Jewish fables were the traditions and practices that had through a long period of time crept into their teachings and displaced the commandments God had given them. (Matthew 15:1-10.) Christ gives a sample of how they turned from and annulled the commandments of God by their traditions and myths. Jesus then warns them: “But in vain do they worship me, teaching as their doctrines the precepts of men.” (Matthew 15:9.) Titus 1:14 and commandments of men who turn away from the truth. –Every reasoning or influence that turns man from the word of God is hurtful and ruinous. All the commandments of men turn from the truth and are to be avoided. Any man who puts the theories and devices of men upon an equality with the commandments of God or who displaces the appointments of God with the devices of man turns from the truth of God. Titus 1:15 To the pure all things are pure:–The reference here is to the use of meats as in Romans 14:13-23; 1 Corinthians 10:14-33. All things indeed are pure; but “it is evil for that man who eateth with offence.” (Romans 14:20.) In the passage before us he says: “To the pure all things are pure.” It is the heart, not the meats that must be clean to make the offering to the service acceptable to God. Titus 1:15 but to them that are defiled and unbelieving nothing is pure;–But unto those whose hearts are defiled and whose lives are sinful, no offering they can bring to the Lord will he accept as pure. Titus 1:15 but both their mind and their conscience are defiled.–[The mind is the willing as well as the thinking part of man. Defilement of this mind means that the thoughts, wishes, purposes and activities are all stained and debased. The conscience is the moral conscience within, that which is ever bringing up the memory of the past with its omissions and commissions , its errors, its cruel, heartless unkindness, its selfish disregard of others. When this is defiled, then this last safeguard of the soul is broken down. The man and woman of the defiled conscience is self-satisfied, hard, and impenitent to the last.] Because when the mind and conscience are defiled and corrupt, nothing the man can do is acceptable to God. Titus 1:16 They profess that they know God; but by their works they deny him,–This is all spoken of those claiming to be servants of God. One denies God in his works whenever he turns from God’s laws, God’s teachings, and God’s ways to other ways. To own God in our actions is to obey him in all things, to prefer his ways above the ways of all other beings in the universe. To deny him in our works is to prefer other ways to his own ways. Titus 1:16 being abominable,–This signifies that the actions of these persons, who professed to be his servants, had made them hateful in the sight of God. Titus 1:16 and disobedient,–Rebellious and opposed to all law and order. and unto every good work reprobate.–Given order to every evil work. Only the things God commands are good works. They are God’s works, and he who prefers any other ways than God’s cannot do God’s works.

Titus 1:1-4

“THE EPISTLE TO TITUS”

Introduction To The Epistle (Titus 1:1-4)

1. As the apostles of Christ fulfilled their ministry, it lead to the creation of churches… a. Initially established by the preaching of the gospel - cf. Acts 14:1-21b. Further established by following up - cf. Acts 14:21-23

2. From Acts 14:21-22, we learn that the process of follow up involved… a. Strengthening the souls of the disciples b. Exhorting them to continue in the faith c. Appointing elders in the church

3. The apostles did not always do the follow up themselves… a. Paul left Timothy in Ephesus - 1 Timothy 1:1-3b. He also left Titus on the island of Crete - Titus 1:5 [By studying such epistles as Titus, we learn what was expected for churches to becoming established. With that in mind, we begin this series of lessons based on Titus, starting with a basic introduction…]

I. THE AUTHOR OF THE EPISTLE (Titus 1:1-3) A. PAUL…1. Known formerly as Saul of Tarsus, persecutor of the church - Acts 9:1-22. Who became known as the “apostle to the Gentiles” - Acts 9:153. Author of half of the books of the New Testament

B. HIS SELF-…1. A bondservant (slave) of God a. So James described himself - James 1:1b. Also Peter and Jude - 2 Peter 1:1; Jude 1:1c. Paul normally identified himself as a bondservant of Christ, only here does he describe himself as bondservant of God

• cf. Romans 1:1; Philippians 1:12. An apostle of Jesus Christ a. apostolos - a delegate, messenger, one sent forth with orders - Thayerb. An apostle chosen by Christ Himself - Galatians 1:13. Paul expresses his objective as an apostle - Titus 1:1-3a. Proclaim the faith of God’s elect (chosen people) b. Preach the truth that leads to holy living c. Nurture hope for eternal life

1. Which God promised before time began
2. And has now made manifest through preaching, as God commanded Paul

[The epistle itself was written toward fulfilling Paul’s objective as an apostle. Assisting him in fulfilling his objective will be the one to whom the epistle was written…]

II. THE OF THE EPISTLE (Titus 1:1:4) A. TITUS, A TRUE SON IN OUR COMMON FAITH…1. Calling him “a true son” suggests he was a convert of Paul

• cf. 1 Corinthians 4:152. There is no mention of Titus by name in the book of Acts

3. But we can glean some things about him from the epistles of Paul

B. HIS …1. He was a Gentile by birth - Galatians 2:32. He accompanied Paul to Jerusalem during the controversy over circumcision - Acts 15:1-2; Galatians 2:1-53. During Paul’s third journey Titus became his personal emissary to the church at Corintha. First seeking to learn how they received his first letter

1. When Titus did not return to Troas as expected, Paul went on to Macedonia - 2 Corinthians 2:12-132) There Paul and Titus finally connected, much to Paul’s relief when Titus reported how well he was received by the Corinthians - 2 Corinthians 7:5-7; 2 Corinthians 7:13-15b. Paul then sent Titus and two others back to Corinth-2 Corinthians 8:16 to 2 Corinthians 9:51) Bearing the letter we call Second Corinthians
2. Exhorting the brethren to complete their collection for the needy saints in Jerusalem

C. HIS PRESENT AND FUTURE …1. At the time of Paul’s epistle to Titus - Titus 1:5a. He had been left on the island of Crete by Paul b. To “set in order the things that are lacking” 2. If Paul’s plans as expressed in this epistle materialized…

• Titus 3:12a. Titus left soon after the arrival of Artemas or Tychicus b. He met Paul at Nicopolis in northwest Greece

3. We last read of Titus that he had gone to Dalmatia (in modern Croatia) during the final days of Paul’s life - 2 Timothy 4:10 [Titus proved to be a true son to Paul, also a “partner and fellow worker” (2 Corinthians 8:23). Now let’s consider what we can about…]

III. THE TIME AND PLACE OF WRITING A. THE TIME AND PLACE IS …1. Not all are in agreement as to when and where it was written 2. It really doesn’t matter in the final analysis

B. ONE …1. Following his first imprisonment in Rome the apostle Paul was released and allowed to travel for several years before being arrested again 2. The following itinerary has been proposed by the Ryrie Study Bible: a. Paul was released from his house arrest in Rome (where we find him at the end of Acts - Acts 28:30-31), probably because his accusers did not choose to press their charges against him before Caesar b. Paul visited Ephesus, left Timothy there to supervise the churches c. He went on to Macedonia (NE Greece) and from there he wrote 1 Timothy - 1 Timothy 1:3d. He visited Crete, left Titus there to supervise those churches, and went to Nicopolis in Achaia (NW Greece) - Ti 3:12e. Either from Macedonia or Nicopolis, he wrote this letter to Titus f. He visited Troas (2 Timothy 4:13), where he was suddenly arrested, taken to Rome and imprisoned g. During this second imprisonment, he wrote 2 Timothy before he was finally beheaded 3. It cannot be established with certainty, but it possible that Paul wrote this letter from Corinth, sometime around 63-66 A.D. [Now let’s examine…]

IV. THE PURPOSE AND CONTENT OF THE EPISTLE A. THE PURPOSE…1. This letter is written to a young preacher assigned a difficult task 2. The churches on the island of Crete were in need of maturation, and this letter is designed to assist Titus in that work 3. Therefore, Paul wrote to encourage Titus: a. To see that qualified elders were appointed in every city

• Titus 1:5-9b. To preach things befitting “sound doctrine” - Titus 2:1c. To exhort the brethren to be “zealous for good works”
• Titus 2:14; Titus 3:1; Titus 3:8; Titus 3:14 B. THE CONTENT…1. The epistle is unique in that every chapter includes the phrase “good work(s)” - Titus 1:16; Titus 2:7; Titus 2:14; Titus 3:1; Titus 3:8; Titus 3:142. Here is a brief outline of the epistle: a. Introduction - Titus 1:1-4b. Instructions concerning church organization - Titus 1:5-161) Qualifications of elders - Titus 1:5-92) Dealing with the insubordinate - Titus 1:10-16c. Instructions concerning Christian conduct - Titus 2:1 to Titus 3:111) For older men and women - Titus 2:1-32) For younger women and men - Titus 2:4-83) For servants - Titus 2:9-144) For brethren in general - Titus 3:1-11d. Conclusion - Tit :12-15

1. With such an emphasis on good works, an appropriate theme for this epistle would be:

“Maintain Good Works!” 2. In keeping with such a theme, I offer the following passage as the key verse of the epistle:

“This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.” - Titus 3:8 3. As we proceed through this epistle, it will be my prayer and aim that our study will help… a. To “set in order the things that are lacking” b. To encourage one another to be “careful to maintain good works”

Note finally Paul’s greeting to Titus: “Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior” (Titus 1:4). Are you lacking in that wonderful grace, mercy, and peace…?

Titus 1:2

Titus 1:2 Titus 1:2 ————————— επG1909 IN “THE” ελπιδιG1680 HOPE ζωηςG2222 OF LIFE αιωνιουG166 ETERNAL, ηνG3739 WHICH επηγγειλατοG1861 [G5662] οG3588 THE αψευδηςG893 WHO CANNOT LIE θεοςG2316 GOD προG4253 BEFORE χρονωνG5550 αιωνιωνG166 THE AGES OF TIME, In: or, For hope: Titus 2:7, Titus 2:13, Titus 3:7, John 5:39, John 6:68, Romans 2:7, Romans 5:2, Romans 5:4, Colossians 1:27, 1 Thessalonians 5:8, 2 Timothy 1:1, 2 Timothy 2:10, 1 Peter 1:3, 1 Peter 1:4, 1 John 2:25, 1 John 3:2, 1 John 3:3, Jude 1:21 eternal: Matthew 25:46, Mark 10:17, Mark 10:30, John 3:15, John 3:16, John 6:54, John 10:28, John 17:2, Romans 5:21, Romans 6:23, 1 Timothy 6:12, 1 Timothy 6:19, 1 John 5:11-13, 1 John 5:20 God: Numbers 23:19, 1 Samuel 15:29, 1 Thessalonians 2:15, 2 Timothy 2:15, Hebrews 6:17, Hebrews 6:18 promised: 2 Timothy 1:1, 2 Timothy 1:9, Revelation 17:8 before: Proverbs 8:23-31, Matthew 25:34, John 17:24, Acts 15:18, Romans 16:25, 1 Peter 1:20-23, Revelation 13:8 Genesis 19:22 - for Genesis 21:1 - Sarah as Genesis 32:12 - thou Numbers 10:29 - for the Lord Deuteronomy 7:9 - the faithful Joshua 1:3 - General Joshua 21:45 - General 2 Samuel 7:28 - thy words 1 Chronicles 17:26 - thou art God Nehemiah 9:8 - righteous Psalms 31:5 - God Psalms 33:4 - all his Psalms 89:1 - thy faithfulness Psalms 89:35 - that I will not lie Psalms 91:4 - his truth Psalms 92:15 - To show Psalms 100:5 - and his truth Psalms 146:6 - keepeth truth Proverbs 19:22 - and Ecclesiastes 3:14 - whatsoever Isaiah 1:20 - for the mouth Lamentations 3:23 - great Matthew 13:35 - I will utter Matthew 19:16 - eternal Matthew 24:35 - my Mark 13:31 - my Mark 14:36 - all Luke 1:20 - which John 3:33 - hath set John 7:28 - is true John 14:2 - if Romans 1:2 - Which Romans 3:3 - faith Romans 3:4 - let God Romans 16:26 - now 1 Corinthians 1:9 - God Ephesians 1:4 - as Ephesians 3:9 - beginning Ephesians 4:4 - as Ephesians 4:25 - putting 1 Thessalonians 5:24 - Faithful 2 Thessalonians 2:16 - good 2 Timothy 2:13 - he cannot Hebrews 8:6 - upon Hebrews 9:15 - eternal Hebrews 10:23 - for 1 Peter 3:15 - the hope 1 John 1:2 - was manifested 1 John 3:9 - and he Titus 1:2. ———————– The motive for such service as the preceding verse describes, is the hope of eternal life; nothing pertaining to the world. God cannot lie. These words are from the Greek term , which does not occur in any other place in the New Testament. Thayer and Robinson define it just as it is rendered in the King James version. It is to be understood on the basis that God is able to do that which is right only, but is not able to do wrong. Promised before the world began.

The first recorded promise of eternal life is that made to Abraham (Galatians 3:16). But that was after man began to live upon the earth, hence the world which is from a Greek word that means “age,” must mean the Jewish age or Dispensation. Such an explanation clarifies the apparent difficulty as to when the promise was made. It was after man began living on the earth, but before the period when the organized “age” (the meaning of world) or the Jewish Dispensation began. Titus 1:2 ——————————————————————————– In hope of eternal life (ἐπ’ ἐλπίδιζωῆςαἰωνίου) Const. with Apostle, verse 1. Ἑπὶ resting upon. ——————————————————————————– God that cannot lie (ὁἀψευδὴςθεὸς) Ἁψευδὴς N.T.o. Once in lxx, Wisd. 7:17. Comp. Romans 3:4; Hebrews 6:18. Paul expresses the idea positively, by ἀληθής truthful, Romans 3:4. ——————————————————————————– Before the world began (πρὸχρόνωναἰωνίων) Lit. before eternal times. Before time began to be reckoned by aeons.

See on 2 Timothy 1:9, and additional note on 2 Thessalonians 1:9. Titus 1:2 ——————————————————————————- God who cannot lie (ho apseudηs theos). “The non-lying God.” Old adjective (a privative and pseudηs), here only in N.T. See 2 Timothy 2:13. In Polycarp’s last prayer. ——————————————————————————- Promised (epηggeilato). First aorist middle indicative of epaggellτ. Antithesis in ephanerτsen de (manifested) in Titus 1:3 (first aorist active indicative of phaneroτ).

Same contrast in Romans 16:25; Colossians 1:26. ——————————————————————————- Before times eternal (pro chronτn aiτnτn). Not to God’s purpose before time began (Ephesians 1:4; 2 Timothy 1:9), but to definite promises (Romans 9:4) made in time (Lock). “Long ages ago.” See Romans 16:25.

Titus 1:3

Titus 1:3 Titus 1:3 ————————— εφανερωσενG5319 [G5656] δεG1161 BUT καιροιςG2540 ιδιοιςG2398 IN ITS OWN SEASONS τονG3588 λογονG3056 αυτουG846 HIS WORD ενG1722 IN “THE” κηρυγματιG2782 οG3739 WHICH επιστευθηνG4100 [G5681] WAS WITH εγωG1473 I κατG2596 TO “THE” επιταγηνG2003 τουG3588 σωτηροςG4990 OF SAVIOUR ημωνG2257 OUR θεουG2316 GOD; in: Daniel 8:23, Daniel 9:24-27, Daniel 10:1, Daniel 11:27, Habakkuk 2:3, Acts 17:26, Romans 5:6, Galatians 4:4, Ephesians 1:10, 1 Timothy 2:6, 2 Timothy 1:10 manifested: Mark 13:10, Mark 16:15, Acts 10:36, Romans 10:14, Romans 10:15, Romans 15:19, Romans 16:26, Ephesians 2:17, Ephesians 3:5-8, Philippians 1:13, Colossians 1:6, Colossians 1:23, 1 Timothy 2:5, Revelation 14:16 which: 1 Corinthians 9:17, 1 Thessalonians 2:4, 1 Timothy 1:11, 1 Timothy 2:7, 2 Timothy 1:11 God: Titus 2:10, Titus 2:13, Titus 3:4-6, Isaiah 12:2, Isaiah 45:15, Isaiah 45:21, 1 Timothy 1:1, 1 Timothy 2:3, 1 Timothy 4:10 Psalms 106:21 - God Matthew 13:35 - I will utter Luke 12:48 - For Acts 20:24 - and the Galatians 1:1 - but 1 Thessalonians 5:12 - and admonish Titus 1:4 - our 1 Peter 1:20 - verily 1 Peter 1:25 - this 1 Peter 5:6 - in Titus 1:3. ———————– The promise of salvation through Christ (the seed of Abraham) was made to the patriarch in prophetic language, but was revealed in its fulness by preachers. Titus 1:3 ——————————————————————————- In due times (καιροῖςἰδίοις) Better, in his (or its) own seasons. See on 1 Timothy 2:6. ——————————————————————————- Through preaching (ἐνκηρύγματι) Rather, in a proclamation. See on 2 Timothy 4:17. ——————————————————————————- Which is committed unto me (ὃἐπιστεύθηνἐγὼ) Betters wherewith I was intrusted. See on 1 Timothy 1:11. Titus 1:3 ——————————————————————————- In his own seasons (kairois idiois). Locative case.

See 1 Timothy 2:6; 1 Timothy 6:15. ——————————————————————————- In the message (en kηrugmati). See 1 Corinthians 1:21; 1 Corinthians 2:4 for this word, the human proclamation (preaching) of God’s word. ——————————————————————————- Wherewith I was intrusted (ho episteuthηn). Accusative relative ho retained with the first aorist passive indicative of pisteuτ as in 1 Timothy 1:11. See 1 Timothy 2:7. ——————————————————————————- Of God our Saviour (tou sτtηros hηmτn theou). In Titus 1:4 he applies the words “tou sτtηros hηmτn” to Christ. In Titus 2:13 he applies both theou and sτtηros to Christ.

Titus 1:4

Titus 1:4 Titus 1:4 ————————— τιτωG5103 TO TITUS “MY” γνησιωG1103 TRUE τεκνωG5043 CHILD καταG2596 TO “OUR” κοινηνG2839 COMMON πιστινG4102 FAITH : χαριςG5485 GRACE, ελεοςG1656 MERCY ειρηνηG1515 PEACE αποG575 FROM θεουG2316 GOD “THE” πατροςG3962 FATHER, καιG2532 AND “THE” κυριουG2962 LORD ιησουG2424 JESUS χριστουG5547 CHRIST τουG3588 σωτηροςG4990 ημωνG2257 OUR SAVIOUR. Titus: 2 Corinthians 2:13, 2 Corinthians 7:6, 2 Corinthians 7:13, 2 Corinthians 7:14, 2 Corinthians 8:6, 2 Corinthians 8:16, 2 Corinthians 8:23, 2 Corinthians 12:18, Galatians 2:3 mine: 1 Timothy 1:1, 1 Timothy 1:2, 2 Timothy 1:2 the common: Romans 1:12, 2 Corinthians 4:13, 2 Peter 1:1, Jude 1:3 Grace: Romans 1:7, Ephesians 1:2, Colossians 1:2, 1 Timothy 1:2, 2 Timothy 1:2 our: Titus 1:3, Luke 2:11, John 4:42, 2 Peter 1:11, 2 Peter 2:20, 2 Peter 3:2, 2 Peter 3:18, 1 John 5:14 Genesis 43:14 - And God Acts 5:31 - a Saviour Acts 13:23 - raised 1 Corinthians 4:15 - for Galatians 2:1 - Titus Galatians 4:19 - little Ephesians 4:5 - one faith Philippians 2:22 - as 1 Timothy 1:18 - son 1 Timothy 6:20 - avoiding 2 Timothy 1:10 - our 2 Timothy 4:10 - Titus Titus 3:6 - through Philemon 1:10 - my son Philemon 1:19 - how thou Titus 1:4. ———————– Titus was Paul’s son in the same sense as was Timothy (1 Timothy 1:2), and it was after (or according to) the common faith, which means the faith adapted to all people who will accept it. Paul expresses the familiar salutation that has been commented upon sufficiently before this. Titus 1:4 ——————————————————————————– Own (γνησίῳ) See on 1 Timothy 1:2. ——————————————————————————– According to the common faith (κατὰκοινὴνπίστιν) 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; Jude 1:3. Comp. 2 Peter 1:1. The “catholic” faith. Κατὰ according to, as verse 1. Titus 1:4 ——————————————————————————– My true child (gnηsiτi teknτi). See 1 Timothy 1:2 for this adjective with Timothy.

Titus is not mentioned in Acts, possibly because he is Luke’s brother. But one can get a clear picture of him by turning to 2 Corinthians 2:13; 2 Corinthians 7:6-15; 2 Corinthians 8:6-24; 2 Corinthians 12:16-18; Galatians 2:1-3; Titus 1:4-5; Titus 3:12; 2 Timothy 4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus 3:12). ——————————————————————————– After a common faith (kata koinηn pistin). Here kata does mean standard, not aim, but it is a faith (pistin) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes (Jude 1:3).

Koinos does not here have the notion of unclean as in Acts 10:14; Acts 11:8.

Titus 1:5-9

“THE EPISTLE TO TITUS”

Elders And Their Qualifications (Titus 1:5-9)

1. In writing Titus, Paul reminds him why he was left in Crete… a. To set in order the things the things that are lacking - Titus 1:5b. To appoint elders in every city - ibid.
2. The word ’elder’ comes from the Greek word presbuteros… a. Lit., an older person b. Often used to describe “persons of ripe age and experience who were called to take part in the management of public affairs.”

• The Complete WordStudy Dictionaryc. Applied to certain members of the Jewish Council (the Sanhedrin)
• e.g., Matthew 26:57d. Also applied to men appointed to positions in the church - cf. Titus 1:5; Acts 14:27 [What service did the elders render in the church? What qualifications were necessary to be appointed as an elder? Let’s first review…]

I. THE OFFICE OF ELDERS A. IN THE OF NEW …1. The elders were also known as: a. Bishops (Grk., episkopos, overseer) - for their duty was to oversee the local congregation - cf. Acts 20:17; 1 Peter 5:1-2b. Pastors (Grk. poimen, shepherd) - for their task was to shepherd and feed the flock of God - cf. Acts 20:17; Acts 20:28; 1 Peter 5:1-22. Elder, bishop, and pastor were not three distinct offices, but different ways to describe the men and their work - cf. Easton’s Bible Dictionary, Moody Handbook of Theology3. A congregation that was completely and scripturally organized… a. Contained a plurality of qualified men serving as bishops

• e.g., Philippians 1:1b. They were assisted by qualified men serving as deacons
• ibid.4. Their authority was limited to their local congregation a. They were to take heed to the flock of God “among which” the Holy Spirit made them overseers - Acts 20:28b. They were to shepherd the flock “among them”, serving as overseers - 1 Peter 5:1-2c. The elders of one congregation did not have oversight of Christians in other churches

B. IN THE SERVICE OF NEW …1. Elders were ‘shepherds’ (pastors) and ‘overseers’ (bishops) of the congregation a. Taking heed to themselves - Acts 20:28 ab. Taking heed to the flock of God among them - Acts 20:28 b; 1 Peter 5:2c. Leading by example - 1 Peter 5:3d. Watching out for trouble - Acts 20:29-31e. Depending upon God and His Word - Acts 20:322. Elders were to be ’teachers’ and ‘rulers’ of the flock a. Able to teach - 1 Timothy 3:2b. Able to rule others well - 1 Timothy 3:4-5; 1 Timothy 5:17c. Holding fast what they were taught - Titus 1:9d. Able to use the word to exhort and convict - Titus 1:9 [The work of elders (bishops, pastors) was to oversee the flock, leading and guarding the sheep. Paul called it ‘a good work’ (1 Timothy 3:1). Such a work required qualified men. The qualifications are found in two places (Titus 1:5-9;1 Timothy 3:1-7)…]

II. THE OF ELDERS A. GENERAL …1. They describe what an elder ‘must be’ - Titus 1:7; 1 Timothy 3:22. A bishop must be ‘a man’ - Titus 1:6; 1 Timothy 3:1-2; cf. 1 Timothy 2:11, 12; 1 Corinthians 14:34-373. A bishop must be ‘blameless’- Titus 1:6-7; 1 Timothy 3:2a. One against whom no evil charge can be sustained b. Free from accusations that can be rightly proven - cf. 1 Timothy 5:19-204. As a ‘steward of God’ - Titus 1:7a. A steward was a servant entrusted with that which belongs to another b. A steward must be faithful, that is, trustworthy - cf. 1 Corinthians 4:1-2 B. …1. The husband of one wife (i.e., married) - Titus 1:6; 1 Timothy 3:12. Having faithful children, not accused of dissipation or insubordination - Titus 1:63. Ruling his own house well - 1 Timothy 3:4-5 C. …1. Not self-willed (must not be arrogant) - Titus 1:72. Not quick-tempered (not soon angry) - Titus 1:73. Not given to wine (not a brawler) - Titus 1:7; 1 Timothy 3:34. Not violent (no striker, not pugnacious) - Titus 1:7; 1 Timothy 3:35. Not greedy for money (not fond of sordid gain) - Titus 1:7; 1 Timothy 3:36. Not quarrelsome (not contentious) - 1 Timothy 3:37. Not covetous (no lover of money) - 1 Timothy 3:38. Not a novice (not a new convert) - 1 Timothy 3:6 D. …1. Hospitable (given to hospitality) - Titus 1:8; 1 Timothy 3:22. Lover of what is good (of good men, of goodness) - Titus 1:83. Sober-minded (prudent, sensible) - Titus 1:8; 1 Timothy 3:24. Just (upright) - Titus 1:85. Holy (devout) - Titus 1:86. Self-controlled (temperate) - Titus 1:87. Holding fast the faithful Word as taught - Titus 1:98. Able to teach, exhort, convict - Titus 1:9; 1 Timothy 3:29. Temperate (vigilant) - 1 Timothy 3:210. Good behavior (orderly, respectable) - 1 Timothy 3:211. Gentle (patient) - 1 Timothy 3:312. Good testimony from without (well thought of) - 1 Timothy 3:7

1. The list of qualifications can be revealing about the work of elders… a. It involves teaching, patiently guiding and leading the family of God b. It tests one’s patience (when there is murmuring, discontent, or apathy among brethren) c. It can place one in volatile situations (e.g., that faced by the apostles, cf. Acts 6:1-2) d. It can be tempting for those attracted by money (e.g., Judas, the Pharisees)

2. For the flock of God to be well-fed and well-led, it requires men who meet both… a. The positive qualifications (what an elder must be) b. The negative qualifications (what an elder must not be)

3. For those qualified to serve as elders… a. It is a good work - 1 Timothy 3:1b. It is an awesome work - Hebrews 13:17c. It is a rewarding work - 1 Peter 5:4d. It is a much needed work - Titus 1:5 May the Lord raise up men to serve His flock in this way; for the need is certainly great…!

Note: For a detailed series of outlines on the work and qualifications of elders (bishops, pastors), please see my series entitled “Shepherds Of The Flock”.

Titus 1:6

Titus 1:6 Titus 1:6 ————————— ειG1487 IF τιςG5100 ANYONE εστινG2076 [G5748] IS ανεγκλητοςG410 , μιαςG3391 OF ONE γυναικοςG1135 WRITE ανηρG435 HUSBAND, τεκναG5043 εχωνG2192 [G5723] HAVING πισταG4103 , μηG3361 NOT ενG1722 UNDER κατηγοριαG2724 ασωτιαςG810 OF ηG2228 OR ανυποτακταG506 any: 1 Timothy 3:2-7 the husband: Leviticus 21:7, Leviticus 21:14, Ezekiel 44:22, Malachi 2:15, Luke 1:5, 1 Timothy 3:12 having: Genesis 18:19, 1 Samuel 2:11, 1 Samuel 2:22, 1 Samuel 2:29, 1 Samuel 2:30, 1 Samuel 3:12, 1 Samuel 3:13, 1 Timothy 3:4, 1 Timothy 3:5 not: Proverbs 28:7 or: Titus 1:10, 1 Thessalonians 5:14 Leviticus 21:9 - the daughter 1 Corinthians 9:5 - to lead Philippians 2:15 - blameless 1 Timothy 3:10 - being 1 Timothy 5:1 - an elder 1 Timothy 5:19 - receive Hebrews 13:4 - Marriage Titus 1:6. ———————– In order that Titus might know whom to appoint as elders (also called bishops here and elsewhere), the apostle devotes several paragraphs to describing their qualifications and work. Blameless, the husband of one wife. This is fully explained at 1 Timothy 3:2. Having faithful children. This phrase has raised a question among students of the Bible, and two different views have been maintained. One is that it means children who are faithful to the Lord, or who are believers in Him to the extent of having become members of the church.

The other is that it means children who are faithful or obedient to their fathers. I shall first give the reader the benefit of information I have in support of the first position, which is as follows.

The word faithful is from the Greek word PISTOS and Thayer defines it, “One who has become convinced that Jesus is the Messiah and the author of salvation.” Robinson defines it, “A believer, Christian.” I have consulted four other lexicons, and they define it virtually the same as the two just quoted. I have consulted also five translations that render it “believing.” I shall now give the other view, and state that I am not fully convinced that it is required that an elder’s children be faithful members of the church, and shall give my reasons for saying so. It is true the lexicons and various translations generally render the word as “believing,” but that would still leave unsettled the question whether the child is to be a believer in Christ or in his father; for if he believes in his father, he is likely to be obedient to him. That would show that the father has control over his child, which is really the point that Paul was making. In 1 Timothy 3:4 1 Timothy 3:12, where the same point is under consideration with reference to children of elders and deacons, there is no intimation of their religious relation to the Lord, but that the father is to have control of them. Therefore, my conclusion is that “faithful children” in Titus 1:6 is equivalent to controlled children in 1 Timothy 3:4 1 Timothy 3:12, and hence that they are to believe in and be faithful to their father, regardless of whether they are members of the church or not, or even that they are old enough to be members.

Not accused of riot or unruly. This is significant in view of the foregoing comments.

Riot is from ASOTIA. which Thayer defines, “an abandoned, disso-lute, life; profligacy [wastefulness], prodigality [extravagance in expenditure].” Unruly is from , which is defined by Thayer, “that cann-PKZXCV ot be subjected to control, disobedient,” etc. The fact that a son is not a member of the church cannot be blamed upon his father, for a man cannot use his parental authority to bring his children into it. But he does have authority as a father to control his son against the above described conduct. Titus 1:6 ——————————————————————————– Faithful children (τέκναπιστά) Better, believing children; or, as Rev., children that believe. Comp. 1 Timothy 3:4. ——————————————————————————– Not accused of riot (μὴἐνκατηγορίᾳἀσωτίας) 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).

Titus 1:6 ——————————————————————————– Blameless (anegklηtos). In a condition of first class. Used in 1 Timothy 3:10 of deacons which see. ——————————————————————————– That believe (pista). Added to what is in 1 Timothy 3:4. “Believing children.” ——————————————————————————– Not accused of riot (mη en katηgoriβi asτtias). See 1 Timothy 5:19 for katηgoria and Ephesians 5:18 for asτtia. “Not in accusation of profligacy.” ——————————————————————————– Unruly (anupotakta). See 1 Timothy 1:9.

Public disorder, out of doors. See also Titus 1:10.

Titus 1:7

Titus 1:7 Titus 1:7 ————————— δειG1163 [G5904] γαρG1063 FOR IT τονG3588 THE επισκοπονG1985 ανεγκλητονG410 ειναιG1511 [G5750] TO BE, ωςG5613 AS θεουG2316 GOD’S οικονομονG3623 STEWARD; μηG3361 NOT αυθαδηG829 , μηG3361 NOT οργιλονG3711 , μηG3361 NOT παροινονG3943 GIVEN TO WINE, μηG3361 NOT πληκτηνG4131 A STRIKER, μηG3361 NOT αισχροκερδηG146 GREEDY OF BASE GAIN, a bishop: Titus 1:5, Philippians 1:1, 1 Timothy 3:1, 1 Timothy 3:2-13 as: Matthew 24:45, Luke 12:42, 1 Corinthians 4:1, 1 Corinthians 4:2, 1 Peter 4:10 not selfwilled: Genesis 49:6, 2 Peter 2:10 not soon: Proverbs 14:17, Proverbs 15:18, Proverbs 16:32, Ecclesiastes 7:9, James 1:19, James 1:20 not given to wine: Titus 2:3, Leviticus 10:9, Proverbs 31:4, Proverbs 31:5, Isaiah 28:7, Isaiah 56:12, Ezekiel 44:21, Ephesians 5:18, 1 Timothy 3:3 no: 2 Timothy 2:24, 2 Timothy 2:25,*Gr. not given to filthy: Isaiah 56:10, Isaiah 56:11, 1 Timothy 3:3, 1 Timothy 3:8, 1 Peter 5:2 Leviticus 21:18 - a blind man 2 Kings 5:20 - and take Nehemiah 6:12 - hired him Jeremiah 8:10 - for Malachi 2:6 - law Matthew 20:8 - unto Luke 16:1 - a steward John 10:12 - he that Acts 20:28 - overseers Ephesians 4:31 - wrath Ephesians 5:3 - covetousness Philippians 4:17 - because 1 Thessalonians 2:5 - a cloak 1 Timothy 3:10 - being 1 Timothy 5:23 - General Titus 1:11 - filthy 2 Peter 2:3 - through 3 John 1:9 - who loveth Titus 1:7. ———————– Blameless is from the same word as that in the preceding verse, and takes the same general definition. But it is given a special significance here by calling the bishop (or elder) the steward of God. That means one who has charge of the affairs of another, which is true of a bishop, since he has charge of the flock of God. A steward or agent is expected to be faithful in the administration of his employer’s property. The qualifications, both affirmative and negative, are next given. Those in the rest of this verse are negative; that is, qualities that he must not have.

Not selfwilled means he must not be selfish, insisting on having his own way regardless of the rights of others. Soon angry denotes one who becomes angered at the slightest provocation.

Not given to wine. This is explained by the comments at 1 Timothy 3:3. No striker. This also is defined at the passage in Timothy just cited. It can be seen that it means one who does not generally resort to physical assaults whenever he is opposed; that it does not refer to some incidental or isolated act. Given to filthy lucre is defined by Thayer to mean, “eager for base gain.” It means one who not only covets money, but who is willing to gain it in any kind of way, whether it be right or wrong. Titus 1:7 ——————————————————————————– A bishop (τὸνἐπίσκοπον) See on 1 Timothy 3:1; see on 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 (θεοῦοἰκονόμον) Comp. 1 Corinthians 4:1-2; 1 Peter 4:10; and see on Romans 16:23; see on Luke 16:1. The phrase N.T.o. ——————————————————————————– Self-willed (αὐθάδη) Only here and 2 Peter 2:10 (note). ——————————————————————————– Soon angry (ὀργίλον) N.T.o.

Rarely in lxx and Class. Irascible. Titus 1:7 ——————————————————————————– The bishop (ton episkopon). Same office as “elder” in Titus 1:5. “Elder is the title, oversight is the function” (B. Weiss). ——————————————————————————– As God’s steward (hτs theou oikonomon). See 1 Corinthians 4:1-2 for Paul’s idea of the bishop (elder) as God’s steward (cf. 1 Corinthians 9:17; Colossians 1:25; Ephesians 3:2; 1 Timothy 1:4). ——————————————————————————– Not self-willed (mη authadη).

Old word (from autos, hηdomai), self-pleasing, arrogant. In N.T. only here and 2 Peter 2:10. ——————————————————————————– Not soon angry (orgilon). Old adjective from orgη (anger). Here only in N.T. Vulgate, iracundum. For “brawler” and “striker” see 1 Timothy 3:2. ——————————————————————————– Not greedy of filthy lucre (aischrokerdη). “Not greedy of shameful gain.” Used of deacons in 1 Timothy 3:8, aphilarguron used of elders in 1 Timothy 3:3.

Titus 1:8

Titus 1:8 Titus 1:8 ————————— αλλαG235 BUT φιλοξενονG5382 , φιλαγαθονG5358 A LOVER OF GOOD, σωφροναG4998 , δικαιονG1342 JUST, οσιονG3741 HOLY, εγκρατηG1468 , a lover of hospitality: 1 Timothy 3:2 a lover of good: 1 Samuel 18:1, 1 Kings 5:1, 1 Kings 5:7, Psalms 16:3, Amos 5:15, 1 John 3:14, 1 John 5:1 men: or, things sober: Titus 2:7, 2 Corinthians 6:4-8, 1 Thessalonians 2:10, 1 Timothy 4:12, 1 Timothy 6:11, 2 Timothy 2:22 2 Kings 4:9 - this is Ezekiel 44:21 - General Luke 14:13 - call Romans 12:13 - given 1 Corinthians 9:25 - temperate Galatians 5:23 - temperance Philippians 4:8 - are just Titus 2:2 - temperate Hebrews 13:2 - not 1 Peter 4:9 - hospitality 1 Peter 5:8 - sober 2 Peter 1:6 - temperance Titus 1:8. ———————– Lover of hospitality. It should be known that the elder’s home is one in which any worthy person is welcome. Lover of good men. The last word is not in the original as a separate term, although it may be included in the phrase. The meaning of the phrase concerns a man who loves that which is good. Sober is defined as one who curbs his desires; he is self-controlled.

Just signifies one who is considerate of the rights of all, in his exercise of rulership over the flock. Holy is another word for righteous. If an elder does not live rightly himself, he can have but little influence over others. Temperate has virtually the same meaning as sober, and it is added for the sake of emphasis. Titus 1:8 ——————————————————————————– A lover of hospitality (φιλόξενον) Better, hospitable. See on 1 Timothy 3:2. ——————————————————————————– A lover of good men (φιλάγαθον) N.T.o. Better, lover of good. ——————————————————————————– Temperate (ἐγκρατῆ) N.T.o. Originally, having power over; possessed of; hence, controlling, keeping in hand. Ἑγκράτεια temperance, Acts 24:25; Galatians 5:23; 2 Peter 1:6. Εγκρατεύεσθαι to contain one’s self, 1 Corinthians 7:9; 1 Corinthians 9:25. Titus 1:8 ——————————————————————————– A lover of good (philagathon). Late double compound (philos, agathos).

See Wisd. 7:22. Here only in N.T. Just (dikaion), holy (hosion) not in 1 Timothy 3. ——————————————————————————– Temperate (egkratη). Old and common adjective (en, kratos, strength), having power over, controlling, here only in N.T. Picture of self-control.

Titus 1:9

Titus 1:9 Titus 1:9 ————————— αντεχομενονG472 [G5740] HOLDING TO τουG3588 THE καταG2596 TO τηνG3588 THE διδαχηνG1322 πιστουG4103 λογουG3056 WORD, ιναG2443 THAT δυνατοςG1415 ABLE ηG5600 [G5753] HE MAY BE καιG2532 BOTH παρακαλεινG3870 [G5721] TO ενG1722 τηG3588 WITH διδασκαλιαG1319 τηG3588 υγιαινουσηG5198 [G5723] SOUND, καιG2532 AND τουςG3588 THOSE WHO αντιλεγονταςG483 [G5723] GAINSAY ελεγχεινG1651 [G5721] TO CONVICT. Holding: Job 2:3, Job 27:6, Proverbs 23:23, 1 Thessalonians 5:21, 2 Thessalonians 2:15, 2 Timothy 1:13, Jude 1:3, Revelation 2:25, Revelation 3:3, Revelation 3:11 fast: 1 Timothy 1:15, 1 Timothy 4:9, 1 Timothy 6:3, 2 Timothy 2:2 as he hath been taught: or, in teaching sound: Titus 2:1, Titus 2:7, Titus 2:8, 1 Timothy 1:10, 1 Timothy 6:3, 2 Timothy 4:3 to convince: Titus 1:11, Acts 18:28, 1 Corinthians 14:24, 2 Timothy 2:25 Leviticus 15:8 - General Proverbs 4:2 - good Ezekiel 44:23 - General Haggai 2:11 - General Matthew 13:47 - and gathered Matthew 13:52 - scribe Mark 12:34 - And no Acts 26:25 - words 1 Corinthians 3:12 - wood 1 Corinthians 14:3 - exhortation 1 Timothy 1:3 - charge 1 Timothy 1:19 - Holding 1 Timothy 4:16 - continue 1 Timothy 6:20 - keep 2 Timothy 2:24 - apt Titus 3:8 - a faithful Titus 1:9. ———————– This verse should be considered as an explanation of the phrase “apt to teach” in 1 Timothy 3:2, in that it shows how apt or able a man is as a teacher. Holding fast means he holds to the faithful (truthful) Word. The elder is not an inspired man, but he hath been taught what is the truth by those who are inspired. Sound doctrine literally means wholesome teaching; and when used of spiritual matters, it denotes the kind that will result in spiritual health. When a disordered condition comes or threatens to come into a human body, a treatment must be used that will counteract the threatened disease.

Likewise, an elder must have the ability to exhort those who are threatening the spiritual health of the body. Then if exhortation does not stop them, he must use a stronger remedy, namely, convince them. That word is from ELEGCHO, which Thayer defines, “To convict, refute, confute.” Elders are required to be able to convict and expose false teachers, called here the gainsayers. Titus 1:9 ——————————————————————————– Holding fast (ἀντεχόμενον) Only here in Pastorals. In Paul, 1 Thessalonians 5:14 (note). ——————————————————————————– The faithful word (τοῦπιστοῦλόγου) The trustworthy, reliable word. Comp. 1 Timothy 1:15 (note). ——————————————————————————– As he hath been taught (κατὰτὴνδιδαχὴν) 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 (δυνατὸςῃκαὶπαρακαλεῖνἐντῃδιδασκαλίᾳτῃὐγιαινούσῃ) 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 εἰδυνατόν if it be possible, Romans 12:18; Galatians 4:15 : τὸδυνατόν 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 (τοὺςἀντιλέγοντας) 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.” Titus 1:9 ——————————————————————————– Holding to (antechomenon). Present middle participle of antechτ, old verb, to hold back, in middle to hold oneself face to face with, to cling to, as in 1 Thessalonians 5:14. ——————————————————————————– The faithful word (tou pistou logou). See 1 Timothy 1:15; 1 Timothy 6:3; Romans 16:17.

Some would see a reference here to Christ as the Personal Logos. ——————————————————————————– That he may be able (hina dunatos ηi). Final clause with present active subjunctive.

Paul several times uses dunatos eimi in the sense of dunamai, with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). ——————————————————————————– The gainsayers (tous antilegontas). Present active participle of antilegτ, old word, to answer back, as in Romans 10:21. “The talkers back.”

Titus 1:10-16

“THE EPISTLE TO TITUS”

Those Who Resist Authority (Titus 1:10-16)

1. In his epistle to Titus, Paul’s first order of business was to… a. Remind Titus why he was left on the island of Crete - Titus 1:5b. Provide the qualifications needed for the appointment of elders

• Titus 1:6-9

2. The need for such elders is described in the rest of the first chapter… a. Because of those described as insubordinate - Titus 1:10b. Who were negatively impacting the churches on Crete - Titus 1:11

3. What does it mean to be an insubordinate…? a. Insubordinate: one who does not submit to authority, mutinous b. Insubordination is therefore disobedience and resistance to authority

4. In the setting of our text, that would mean the authority of the apostles of Christ… b. In whose teachings the early church continued steadfastly - e.g., Acts 2:42c. Whose teachings were to be considered on par with the Lord’s - cf. 1 Corinthians 14:37; 1 Thessalonians 2:13 [Insubordination can be a problem in churches today, so we do well to carefully consider text of our study (Titus 1:10-16). First, notice what is revealed concerning…]

I. THE OF A. IN THE OF CRETE…1. They were idle talkers and deceivers - Titus 1:10a. “More given to talk than practical religion” - Barnesb. Not honest, seeking to deceive others c. Such conduct had permeated the character of those living on Crete - Titus 1:12-13 ad. It was also true of those among the circumcision (Judaizers who sought to bind the Law on Gentiles - cf. Acts 15:1) 2. Their minds and consciences were defiled - Titus 1:15a. A natural consequence of deceiving others b. Their minds and consciences have become corrupted c. Notice Paul’s description of such people in 1 Timothy 6:3-53. They had become abominable and disobedient - Titus 1:16a. Abominable: detestable to God b. Disobedient: unwilling to be persuaded and obey c. Guilty of six things that are an abomination to God - cf. Proverbs 6:16-194. They were disqualified for every good work - Titus 1:16a. Disqualified: literally, reprobate, worthless b. Of no real value to God, who has created us to walk in good works - cf. Ephesians 2:10 B. IN TODAY…1. Those who resist the authority of the Word are more likely to be given to talk than doing 2. We should beware of those prone to be talkers and not doers 3. They not only deceive others, but themselves as well - cf. James 1:22-264. Following them will make our religion useless - ibid. [Resisting the authority of God’s Word is a serious offense. It is also has the potential of great harm…]

II. THE HARM OF A. IN THE OF CRETE…1. They were subverting whole households - Titus 1:11a. Turning them away from the faith b. Not just one member, but entire families! 2. They were teaching things they ought not, for the sake of dishonest gain - Titus 1:11a. Motivated more by popularity and monetary gain b. Willing therefore to teach things that were not true

B. IN TODAY…1. Insubordinates are also motivated by such things as popularity and monetary gain 2. Who will teach what others want to hear, rather than the Word of God 3. Whose influence will not stop with just one or two, but impact entire families!

[Where insubordinates exist, how should they be treated…?]

III. THE OF A. IN THE OF CRETE…1. Their mouths were to be stopped - Titus 1:11a. It means, properly, to check, or curb, as with a bridle; to restrain, or bridle in; and then, to put to silence - Barnesb. It is, of course, implied here that this was to be done in a proper way, and in accordance with the spirit of the gospel

• ibid.2. They were to be rebuked sharply - Titus 1:13a. The reproof should be such as would be understood, and would show them plainly the wickedness of such traits of character
• Barnesb. He was not to be mealy-mouthed, but he was to call things by their right names, and not to spare their faults - ibid.3. With the goal of helping them to be sound in the faith - Titus 1:13a. Confronting error has the objective of saving the one in error b. Not just stopping the spread of error - cf. 2 Timothy 2:24-254. This was the duty, not just of Titus, but of the elders - cf. Titus 1:9 B. IN TODAY…1. We must take insubordination seriously

2. We must stop the spread of false teaching by addressing it plainly
3. We must have in view the salvation of those guilty of insubordination and error
4. This is the duty of both evangelists and elders
5. If the insubordinate fails to repent, then withdrawal is the final option a. As Paul commanded the church in Rome - Romans 16:17-18b. As he commanded the church in Thessalonica

• cf. 2 Thessalonians 3:6; 2 Thessalonians 3:14-15

1. We have seen that those who resist the authority of God’s Word… a. Hurt themselves by corrupting their minds and consciences b. Harm those whom they influence through their teaching

2. Insubordinates must be stopped… a. By rebuking them sharply, hoping they will become sound in the faith b. If they do not repent, then we must withdraw ourselves from them

Elders and evangelists are especially charged with the responsibility of dealing with insubordinates. But every Christian should be on guard against the harmful influence of those who are disobedient and resistant to the authority of God’s Word…

Titus 1:11

Titus 1:11 Titus 1:11 ————————— ουςG3739 WHOM δειG1163 [G5904] IT IS επιστομιζεινG1993 [G5721] TO STOP THE MOUTHS OF, οιτινεςG3748 WHO ολουςG3650 WHOLE οικουςG3624 HOUSES ανατρεπουσινG396 [G5719] , διδασκοντεςG1321 [G5723] αG3739 THINGS WHICH “THEY” μηG3361 δειG1163 [G5904] OUGHT NOT, αισχρουG150 BASE κερδουςG2771 GAIN χαρινG5484 FOR SAKE OF. mouths: Titus 1:9, Titus 3:10, Psalms 63:11, Psalms 107:42, Ezekiel 16:63, Luke 20:40, Romans 3:19, 2 Corinthians 11:10 subvert: Matthew 23:14, 2 Timothy 3:6 filthy: Titus 1:7, Isaiah 56:10, Isaiah 56:11, Jeremiah 8:10, Ezekiel 13:19, Micah 3:5, Micah 3:11, John 10:12, 1 Timothy 6:5, 2 Peter 2:1-3 Genesis 20:9 - ought Numbers 22:7 - rewards of divination Judges 18:4 - hired me Job 16:3 - what emboldeneth Proverbs 6:12 - walketh Proverbs 12:11 - he that followeth Proverbs 15:28 - the mouth Proverbs 18:21 - Death Proverbs 21:6 - getting Ecclesiastes 9:18 - sinner Jeremiah 17:11 - he that Daniel 11:34 - cleave Hosea 4:8 - set their heart on their iniquity Matthew 24:49 - and to Acts 15:24 - that certain 2 Corinthians 2:17 - which 2 Corinthians 4:5 - we 2 Corinthians 11:13 - deceitful Galatians 1:7 - pervert Ephesians 5:3 - covetousness Philippians 3:19 - whose God Colossians 2:4 - lest 1 Timothy 1:7 - to 1 Timothy 3:3 - filthy 1 Timothy 5:13 - speaking 1 Timothy 6:10 - the love 2 Timothy 2:16 - for Titus 3:11 - is subverted James 3:6 - a world 1 Peter 5:2 - not for 2 Peter 2:3 - through Titus 1:11. ———————– Mouths must be stopped. Neither the evangelist nor an elder can use force literally to close the mouth of a false teacher. But he can use the means stated in verse 9 to expose him, and thus counteract the evil effects of his mouth. Subvert whole houses denotes that they sometimes mislead whole families with their false teaching. Filthy lucre’s sake. By their perverted use of the law of Moses, they sought to please their hearers, in the hope that it would bring them some money as a sort of “tip” from the dupes for their good feeling. Titus 1:11 ——————————————————————————– Whose mouths must be stopped (οὓςδεὶἐπιστομίζειν) 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 (οἵτινεςἀνατρέπουσιν) The double relative is explanatory of must; in as much as they, etc. For subvert rend. overthrow. See on 2 Timothy 2:18. ——————————————————————————– Houses (οἴκους) Families. Titus 1:11 ——————————————————————————– Whose mouths must be stopped (hous dei epistomizein).

Literally, “whom it is necessary to silence by stopping the mouth.” Present active infinitive epistomizein, old and common verb (epi, stoma, mouth), here only in N.T. To stop the mouth either with bridle or muzzle or gag. ——————————————————————————– Overthrow (anatrepousin). Old and common verb, to turn up, to overturn. In N.T. only here and 2 Timothy 2:18. In papyri to upset a family by perversion of one member. ——————————————————————————– Things which they ought not (ha mη dei). Note subjective negative mη with indefinite relative and indicative mode. ——————————————————————————– For filthy lucre’s sake (aischrou kerdous charin).

The Cretans are given a bad reputation for itinerating prophets for profit by Polybius, Livy, Plutarch. Paul’s warnings in 1 Timothy 3:3; 1 Timothy 3:8; 1 Timothy 6:5 reveal it as “a besetting temptation of the professional teacher” (Parry). See Titus 1:7 above. Disgraceful gain, made in shameful ways.

Titus 1:12

Titus 1:12 Titus 1:12 ————————— וינוםG2036 [G5627] SAID פיעG5100 ONE ומG1537 OF בץפשםG846 יהיןעG2398 בץפשםG846 OF THEIR OWN נסןצחפחעG4396 A PROPHET, ךסחפועG2912 בויG104 ALWAYS “ARE” רוץףפביG5583 LIARS, ךבךבG2556 EVIL טחסיבG2342 WILD BEASTS, דבףפוסועG1064 בסדביG692 LAZY. of: Acts 17:28 liars: Romans 16:18, 1 Timothy 4:2, 2 Peter 2:12, 2 Peter 2:15, Jude 1:8-13 Leviticus 11:42 - goeth upon the belly Job 30:1 - whose Matthew 24:49 - and to Acts 2:11 - Cretes Acts 27:7 - we sailed Ephesians 4:25 - putting Philippians 3:19 - whose God Colossians 3:9 - Lie Titus 1:11. ———————– Mouths must be stopped. Neither the evangelist nor an elder can use force literally to close the mouth of a false teacher. But he can use the means stated in verse 9 to expose him, and thus counteract the evil effects of his mouth. Subvert whole houses denotes that they sometimes mislead whole families with their false teaching. Filthy lucre’s sake. By their perverted use of the law of Moses, they sought to please their hearers, in the hope that it would bring them some money as a sort of “tip” from the dupes for their good feeling. Titus 1:12 ——————————————————————————– One of themselves (פיע ἐמ בὐפῶם) Ἁץפῶם refers to the gainsayers, Titus 1:9-10. װיע 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 17:22-23. ——————————————————————————– The Cretans, etc. The words �סῆפוע—ἀסדבί form a hexameter line. ——————————————————————————– Always (ἀוὶ) Habitually. ‘——————————————————————————– Liars (רוῦףפבי) 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, ךסחפίזוים to speak like a Cretan = to lie: also into a noun, ךסחפיףלόע Cretan behavior = lying. Similarly, the licentiousness of Corinth appeared in the verb ךןסיםטיάזוףטבי to practice whoredom, and in the noun ךןסיםטיבףפήע 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 פסίב ךάננב ךάךיףפב the three worst K’s, �סῆפוע, �בננάהןךבי, �ίכיךוע Cretans, Cappadocians, Cilicians. ——————————————————————————– Evil beasts (ךבךὰ טחסίב) Rude, cruel, and brutal. ——————————————————————————– Slow-bellies (דבףפέסוע ἀסדבί) 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. ֳבףפὴס, elsewhere in N.T. always in connection with childbearing. So mostly in lxx, but in a few instances as here. See Job 20:23; Psalms 17:14; Sir 37:5. In Job 20:14 as the rendering of ‏קֶרֶב‎, bowels. Ἁסדόע 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.

Titus 1:12 ——————————————————————————– A prophet of their own (idios autפn prophחtחs). “Their own prophet.” Self-styled “prophet” (or poet), and so accepted by the Cretans and by Cicero and Apuleius, that is Epimenides who was born in Crete at Cnossos. It is a hexameter line and Callimachus quoted the first part of it in a Hymn to Zeus.

It is said that Epimenides suggested to the Athenians the erection of statues to “unknown gods” (Acts 17:23). ——————————————————————————– Liars (pseustai). See 1 Timothy 1:10 for the word. The Cretans had a bad reputation on this line, partly due to their claim to having the tomb of Zeus. ——————————————————————————– Evil beasts (kaka thחria). “Wicked wild beasts.” Lock asks if the Minotaur was partly responsible. ——————————————————————————– Idle gluttons (gasteres argai). “Idle bellies.” Blunt and forceful. See Philippians 3:19 “whose god is the belly” (hח koilia). Both words give the picture of the sensual gormandizer

Titus 1:13

Titus 1:13 Titus 1:13 ————————— ηG3588 μαρτυριαG3141 αυτηG3778 THIS εστινG2076 [G5748] IS αληθηςG227 TRUE; διG1223 FOR ηνG3739 WHICH αιτιανG156 CAUSE ελεγχεG1651 [G5720] CONVICT αυτουςG846 THEM αποτομωςG664 WITH , ιναG2443 THAT υγιαινωσινG5198 [G5725] THEY MAY BE SOUND ενG1722 IN τηG3588 THE πιστειG4102 FAITH, rebuke: Titus 2:15, Proverbs 27:5, 2 Corinthians 13:10, 1 Timothy 5:20, 2 Timothy 4:2 that: Titus 2:2, Leviticus 19:17, Psalms 119:80, Psalms 141:5, 2 Corinthians 7:8-12, 1 Timothy 4:6 Proverbs 15:5 - but Proverbs 24:25 - them Proverbs 26:5 - a fool Mark 8:33 - he rebuked 2 Corinthians 13:5 - in the faith Colossians 3:9 - Lie 1 Timothy 5:7 - General Titus 1:13. ———————– Paul agrees with the Cretan prophet who said the accusing things about his countrymen. Such people do not deserve much compassion, hence the apostle bids Titus rebuke them sharply. That they may be sound in the faith states the motive for the sharp rebuke, not that it is certain to have that result. Titus 1:13 ——————————————————————————– 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 Titus 1:13 ——————————————————————————– Testimony (marturia). Of the poet Epimenides. Paul endorses it from his recent knowledge. ——————————————————————————– Sharply (apotomτs).

Old adverb from apotomos (from apotemnτ, to cut off), in N.T. only here and 2 Corinthians 13:10, “curtly,” “abruptly.” It is necessary to appear rude sometimes for safety, if the house is on fire and life is in danger. ——————————————————————————– That they may be sound (hina hugiainτsin). Final clause with hina and present active subjunctive of hugiainτ, for which verb see note on 1 Timothy 1:10.

Titus 1:14

Titus 1:14 Titus 1:14 ————————— μηG3361 NOT προσεχοντεςG4337 [G5723] GIVING HEED ιουδαικοιςG2451 TO JEWISH μυθοιςG3454 FABLES καιG2532 AND εντολαιςG1785 ανθρωπωνG444 OF MEN, αποστρεφομενωνG654 [G5734] TURNING AWAY FROM τηνG3588 THE αληθειανG225 TRUTH. Jewish: 1 Timothy 1:4-7, 2 Timothy 4:4 commandments: Isaiah 29:13, Matthew 15:9, Mark 7:7, Colossians 2:22 turn: Galatians 4:9, 2 Timothy 4:4, Hebrews 12:25, 2 Peter 2:22 Matthew 15:3 - Why Mark 7:13 - the word 1 Timothy 4:7 - refuse 1 Timothy 6:20 - avoiding 2 Timothy 2:16 - shun Titus 3:9 - avoid Hebrews 13:9 - not with 2 Peter 1:16 - we have Titus 1:14. ———————– The mention of Jewish fables or myths, confirms the remark at verse 10 about their being Judaizers who were disturbing the brethren in Crete. Commandments of men signifies doctrines that have no divine authority behind them. Such teaching cannot be true, hence it will cause all who accept it to turn from the truth. Titus 1:14 ——————————————————————————– Not giving heed (μὴπροσέχοντες) 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 (Ἱουδαϊκοῖςμύθοις) See on 1 Timothy 1:4. Note Jewish. The nature of these we do not know. ——————————————————————————– Commandments of men (ἐντολαῖςἀνθρώπων) 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, verse 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 (ἀποστρεφομένωντὴνἀλήθειαν) Comp. 2 Timothy 4:4, where the truth and fables appear in contrast. Titus 1:14 ——————————————————————————– See 1 Timothy 1:4 for prosechτ and muthois, only here we have Jewish (Ioudaikois) added. Perhaps a reference to the oral traditions condemned by Christ in Mark 7:2-8. See also Colossians 2:22, apparently Pharisaic type of Gnostics. ——————————————————————————– Who turn away from the truth (apostrephomenτn).

Present middle (direct) participle of apostrephτ, “men turning themselves away from the truth” (accusative according to regular idiom). “The truth” (1 Timothy 4:3) is the gospel (Ephesians 4:21).

Titus 1:15

Titus 1:15 Titus 1:15 ————————— πανταG3956 μενG3303 ALL THINGS “ARE” καθαραG2513 PURE τοιςG3588 TO THE καθαροιςG2513 PURE; τοιςG3588 δεG1161 BUT TO THOSE WHO μεμιασμενοιςG3392 [G5772] ARE DEFILED καιG2532 AND απιστοιςG571 ουδενG3762 NOTHING “IS” καθαρονG2513 PURE; αλλαG235 BUT μεμιανταιG3392 [G5769] ARE DEFILED αυτωνG846 THEIR καιG2532 οG3588 BOTH νουςG3563 MIND καιG2532 AND ηG3588 συνειδησιςG4893 “THEIR” . the pure: Luke 11:39-41, Acts 10:15, Romans 14:14, Romans 14:20, 1 Corinthians 6:12, 1 Corinthians 6:13, 1 Corinthians 10:23, 1 Corinthians 10:25, 1 Corinthians 10:31, 1 Timothy 4:3, 1 Timothy 4:4 but: Proverbs 21:4, Haggai 2:13, Zechariah 7:5, Zechariah 7:6, Matthew 15:18, Romans 14:20, Romans 14:23, 1 Corinthians 11:27-29 their: 1 Corinthians 8:7, Hebrews 9:14, Hebrews 10:22 Genesis 27:41 - then Leviticus 7:19 - General Leviticus 10:10 - General Leviticus 11:34 - General Leviticus 15:4 - be unclean Deuteronomy 14:3 - General Proverbs 21:8 - but Proverbs 30:12 - that are Jeremiah 11:15 - the holy Haggai 2:14 - So is this people Zechariah 14:20 - shall there Matthew 5:8 - are Matthew 15:11 - that which goeth Mark 7:15 - nothing Mark 7:23 - defile Luke 11:41 - all Acts 24:16 - General Romans 2:15 - their conscience 1 Corinthians 7:14 - the unbelieving husband Colossians 1:21 - in your mind by 1 Timothy 1:5 - a good 1 Timothy 4:5 - it 1 Timothy 6:5 - men Hebrews 13:9 - not with James 3:17 - first Titus 1:15. ———————– Unto the pure all things are pure. This is said because of the agitation being made by the Judaizers. The law of Moses had certain regulations regarding the eating of the flesh of animals. But those rules were not based on any actual impurity of the meat, for “there is nothing unclean of itself” (Romans 14:14). The uncleanness was ceremonial only and was a part of the law. But that law has been cancelled, so that no reason exists any more for regarding the meats as impure.

But these pretenders were impure in life themselves, hence they professed to believe that it was still wrong to eat the meats. If a man is pure in heart, he will see nothing wrong in eating these articles, since the only thing that ever did make it wrong, namely the legislation of the law, has been taken away. Titus 1:15 ——————————————————————————– Unto the pure (τοῖςκαθαροῖς) The pure in heart and conscience. See 2 Timothy 1:3. ——————————————————————————– All things are pure Comp. 1 Timothy 4:4-5; Acts 10:15; Mark 7:15; Mark 7:18-19; 1 Corinthians 10:26; 1 Corinthians 10:30; Romans 14:20. The aphorism is suggested by the commandments of men, verse 14. ——————————————————————————– Unto them that are defiled (τοῖςμεμιαμμένοις) Only here in Pastorals. See also John 18:28 (note); Hebrews 12:15; Jude 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 (ὁνοῦςκαὶἡσυνείδησις) For νοῦς see on Romans 7:23 : for συνείδησις, see on 1 Peter 3:16. Titus 1:15 ——————————————————————————– To them that are defiled (tois memiammenois). Perfect passive articular participle of miainτ, old verb, to dye with another colour, to stain, in N.T. only here, Jude 1:8; Hebrews 12:15. See memiantai (perf. pass. indic.) in this verse. Molunτ (1 Corinthians 8:7) is to smear. ——————————————————————————– Unbelieving (apistois). As in 1 Corinthians 7:12-13; 1 Timothy 5:8.

The principle or proverb just quoted appears also in 1 Corinthians 6:12; 1 Corinthians 10:23; Romans 14:20. For the defilement of mind (nous) and conscience (suneidηsis) in both Gentile and Jew by sin, see Romans 1:18 to Romans 2:29.

Titus 1:16

Titus 1:16 Titus 1:16 ————————— θεονG2316 GOD ομολογουσινG3670 [G5719] THEY PROFESS ειδεναιG1492 [G5760] TO KNOW, τοιςG3588 δεG1161 εργοιςG2041 BUT IN WORKS αρνουνταιG720 [G5736] DENY “HIM”, βδελυκτοιG947 οντεςG5607 [G5752] BEING καιG2532 AND απειθειςG545 , καιG2532 AND προςG4314 AS TO πανG3956 EVERY εργονG2041 WORK αγαθονG18 GOOD αδοκιμοιG96 FOUND . profess: Numbers 24:16, Isaiah 29:13, Isaiah 48:1, Isaiah 58:2, Ezekiel 33:31, Hosea 8:2, Hosea 8:3, Romans 2:18-24, 2 Timothy 3:5-8, Jude 1:4 being: Job 15:16, Revelation 21:8, Revelation 21:27 and disobedient: 1 Samuel 15:22, 1 Samuel 15:24, Ephesians 5:6, 1 Timothy 1:9 unto: Jeremiah 6:30, Romans 1:28, 2 Timothy 3:8 reprobate: or, void of judgment Genesis 27:41 - then Leviticus 11:5 - but divideth Numbers 22:18 - If Balak Numbers 23:12 - General Deuteronomy 14:7 - General Joshua 24:27 - deny Judges 2:10 - knew not 2 Samuel 15:12 - while he offered Job 18:21 - knoweth Job 31:28 - for Psalms 14:1 - abominable Psalms 36:1 - The transgression Proverbs 30:12 - that are Jeremiah 5:2 - though Jeremiah 12:2 - near Jeremiah 22:16 - was not Zechariah 14:20 - shall there Matthew 7:21 - saith Matthew 21:19 - and found Matthew 21:30 - I go Matthew 23:3 - for Matthew 26:10 - a good Matthew 27:4 - What Mark 7:6 - honoureth Luke 13:26 - We Luke 20:47 - for Romans 2:20 - the form 2 Corinthians 13:5 - reprobates Philippians 3:2 - evil Colossians 1:21 - in your mind by 1 Timothy 5:8 - he hath 1 Timothy 6:5 - men Hebrews 4:11 - unbelief Hebrews 11:4 - a more James 2:14 - though 1 John 2:4 - I know Titus 1:16. ———————– While these Judaizers were busying themselves in disturbing the churches, they professed it was because of their love of God and their knowledge of His law. But, like many other religious frauds, their personal life was a contradiction of the purety of doctrine which they professed. Abominable pertains directly to the corrupt practices they were performing, and disobedient designates the relation of their practices to the law of God; they were in rebellion against it. Unto every good work reprobate. The last word means “useless,” denoting that the conduct of the Judaizers had nothing good in it. Titus 1:16 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 10:9-10. ——————————————————————————– Abominable (βδελυκτοὶ) N.T.o. Class. lxx, Proverbs 17:15; Sir 41:5; 2Ma 1:27. See on βδέλυγμα abomination, Matthew 24:15, and comp.

Revelation 17:4-5; 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. Titus 1:16 ——————————————————————————– They profess (homologousin). Present active indicative of homologeτ, common verb (homou, legτ) as in Romans 10:10-11. Eidenai (know) is second perfect active infinitive of oida in indirect assertion. ——————————————————————————– By their works (tois ergois).

Instrumental case. ——————————————————————————– They deny (arnountai). Present middle of arneomai, old verb, common in the Gospels and the Pastoral Epistles (1 Timothy 5:8; Titus 2:12; 2 Timothy 2:12). ——————————————————————————– Abominable (bdeluktoi). Verbal adjective from bdelussomai. Only in LXX and here. ——————————————————————————– Disobedient (apeitheis). See Romans 1:30. ——————————————————————————– Reprobate (adokimoi). See notes on 1 Corinthians 9:27; Romans 1:28.