Titus 1
Tit 1:1
See Lesson, Paul the man.
See Lesson, Pastoral letters, overview.
See Lesson, Sayings of faith in Pastorals.
See Lesson, Errors in Crete.
Vv 1-4: Paul's greeting to Titus is much longer than either of
those to Timothy, much longer in fact than most of Paul's greetings. There is
nothing, however, in all of the four verses that sounds unlike Paul. It is one
of those concise yet profound declarations of the gospel which was his whole
life, followed by a warm expression of love for Titus his own "son" in the
faith, and concluding with his prayer for that son's spiritual well-being:
"Grace, mercy, and peace".
It is quite easy for us to skip over such phrases, wearied
perhaps by their frequent repetition, and hardened in our sensibilities by the
supposed "vagueness" of these terms. But grace, mercy, and peace were real,
almost tangible things to Paul -- more real than anything to do with the
temporal, perishing commonplace things of the world around him. Perhaps nothing
else is as vital in his whole letter as "grace, mercy, and peace". All of the
rest of what Paul wrote was of course important instruction and exhortation. But
these were the keys of life! If we have grace, mercy, and peace from God, we
have everything; nothing else really matters. If we do not have them, the wealth
of the world and all might and all wisdom would be of no real value to us. Only
a few among ail of mankind have this supreme blessing; the vast majority do
not.
As with many of Paul's lengthier introductions, each phrase is
significant of what is to come later. Far from linking together high-sounding
phrases for the simple effect of it, as the casual reader might suppose, Paul is
laying the groundwork for all that will follow: (1) He calls himself a slave, so
as to appeal to other slaves (Tit 2:9,10). (2) As an apostle, to whom was
committed the preaching of the gospel, he clearly establishes his right to
appoint Titus, and to set him on his course; therefore, no man can question the
authority of Titus (Tit 2:8,15). (3) The truth pertaining to godliness
foreshadows the central theme of his letter, as has already been discussed: the
necessity of good works (Tit 2:7,14) and sobriety (Tit 1:8; 2:4,6; 3:12). (4)
That God cannot lie may seem a truism, but it serves as a significant
counterpoint to the untruthful character of too many of the Cretans (Tit
1:10-12). (5) The eternal life (cp Tit 3:7) that God promised since time began
(Tit 1:2) has now been manifested in Christ. Again, this seems almost trite to
us now. Yet, as the antidote to the legalistic tendencies of the Judaizers (Tit
1:10,14; 3:9), it could not be said often enough that there was salvation in no
other than Jesus Christ!
V 1: PAUL: His name was originally Saul, which
signifies "called of God". He changed his Hebrew name to the Greek name by which
we know him as a result, apparently, of the conversion of the deputy (or
proconsul) of Cyprus, Sergius Paulus (Acts 13:2,9,12,13). Paul signifies
"little" (cp 1Co 15:9; Eph 3:8). A new name, and that a Greek one, signaled the
commencement of a new mission: Saul the Hebrew had been specially selected
apostle to the Gentiles (Acts 9:15).
The conversion of Paulus the Gentile was facilitated by the
miraculous blinding of the pestilent Bar-Jesus, a Jewish sorcerer who was
opposing the preaching of Saul. This one incident set the pattern for the
apostle's life work as a missionary to the Roman world: the blindness of the
Jews and the faith of the Gentiles. What more natural than that the apostle saw
his own former self in Bar-Jesus ("the son of salvation") -- a favored Jew whose
intellectual pride led him to fight against Christ, and who was struck blind by
that power he opposed. Then and there, reflecting on his new life and his new
mission, Saul of Tarsus became finally and absolutely Paul the
Apostle!
Paul attaches his name to 13 of his 14 inspired epistles. The
only exception is his letter to the Hebrews, which Paul issued anonymously so as
not to excite the animosity of his implacable enemies the Judaizers.
A SERVANT OF GOD: "Doulos" is a slave, a bond-servant,
one whose will and capacities are entirely at the service of another. Paul, a
freeborn Roman, rejoiced in his servitude to God (cp 1Co 7:22; Rom 6:18).
Indeed, there can be no higher position, spiritually speaking, than a "slave" of
God: such were Moses (Josh 1:2) and Joshua (Josh 24:29) and all the prophets.
And the greatest prophet said, "And whosoever of you will be the chiefest, shall
be servant ('doulos') of all" (Mark 10:44).
This description emphasizes submission and dependence on their
Lord. It is not a technical reference to a specific office, but characterizes
their willing service of Christ, their divine Master. The same designation
appears in the letters of James, 2Pe, and Jude.
Man's slave becomes free in Christ, and a freeman (like Paul)
becomes Christ's slave (1Co 7:22).
The use of the term "slaves" also suggests the "redemptive"
work of God in Christ: the Israelites were "slaves" in Egypt, who were "bought"
or "redeemed" out of their slavery to become the "purchased possession" of the
Father (Exo 15:16). (See Lesson, Redemption.)
AN APOSTLE OF JESUS CHRIST: "One sent forth", with some
special message or commission; an ambassador or envoy. An apostle of Jesus
Christ was one directly called by the Lord, as was Paul (Acts 9:5,6; 1Co
9:1).
FOR THE FAITH OF GOD'S ELECT: "To further the faith of
God's elect" (RSV). Twice elsewhere Paul uses the phrase "God's elect" (Rom
8:33; Col 3:12), signifying chosen, or "elected", by God. In the OT similar
terms were applied to the nation of Israel, but in the NT the ecclesia is the
elect of God, or the "Israel of God" (Gal 6:16).
AND THE KNOWLEDGE OF THE TRUTH THAT LEADS TO GODLINESS:
This phrase is attached to the preceding one: Paul was an apostle of Jesus
Christ, with the purpose or mission of furthering the faith of God's elect and
the "knowledge" (RSV, NIV) of the truth which leads to godliness.
The word "knowledge" is the superlative, "epi-gnosis": precise
or exact knowledge. It is knowledge that lays claim upon the sentiments and
emotions of the possessor, to alter his life -- not just "head" knowledge, but
also "heart" knowledge! Paul was commissioned to teach men a truth that would do
no less than change their lives! The full knowledge of the Truth will do this;
it will sanctify and cleanse and renew the believer (John 17:3,17; Eph 4:22,23;
5:26; Col 3:10). But, sadly, there are some who have "a form of godliness,
(while) denying the power thereof... (they are) ever learning, but never able to
come to the knowledge ('epi-gnosis') of the Truth" (2Ti 3:5,7).
GODLINESS: The word "eusebia" appears 15 times in the
NT. Ten of these are in Paul's writings, and all in the Pastoral Epistles. The
word occurs eight times in 1Ti and once each in 2Ti and Titus. "Eusebia" is
compounded of two words: "Eu", which means well or right, and the remainder,
which signifies worship. True "godliness", therefore, is "right worship", the
practical expression in our dally lives of the worship due To God. The "truth
which leads to godliness" is the gospel believed, which exercises a compelling
Influence upon impure men and women to develop pure characters. This we do by
practical application of God's principles, while never losing sight of the fact
that we are saved by God's grace alone and not by our own efforts.
This may seem perfectly obvious, but it was necessary for Paul
to repeat it time and again. The fact is, the Cretan believers (and some
believers today?) were in grievous danger of confusing a counterfeit "godliness"
with the true. Their lives were very much taken up with speculations on "Jewish
fables" and "commandments of men" (Tit 1:14) and "foolish questions, and
genealogies, and contentions, and strivings about the law" (Tit 3:9). They were
no doubt "puffed up" in their minds, vainly deluded into thinking that the
energy they put into their "sophisticated" disputes about technicalities was
proof of their "godliness" when in fact it was the very reverse. If this glimpse
of their ecclesial affairs seems uncomfortably familiar, let us all heed the
lesson!
Tit 1:2
RESTING ON THE HOPE OF ETERNAL LIFE: The preposition
"epi" (upon) gives the idea of "resting upon". The question, then, is: Does this
phrase modify "Paul", "faith", "knowledge", "truth", or "godliness"? Even the
most learned Greek scholars seem at a loss as to the answer. For our purpose it
is sufficient that any of the five suggestions is true: Paul rested on the hope
of eternal life because his faith rested on that same hope, and so
forth.
HOPE: "Hope" is not reality (Rom 8:24,25; Tit 3:7).
Eternal life is not now in our possession; instead, we must seek for it (Rom
2:7). We hold firmly to the hope, or the promise, now (1Jo 2:25; 1Ti 6:12); in
the great day of judgment we redeem that hope for the real thing (1Ti
6:1.9)!
WHICH GOD, WHO DOES NOT LIE, PROMISED BEFORE THE BEGINNING
OF TIME: The first lie was uttered by the serpent in the garden of Eden: "Ye
shall not surely die" (Gen 3:4). In thus speaking to Eve, the serpent accused
God of lying, because God had said: "But of the tree of the knowledge of good
and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou
shalt surely die" (Gen 2:17). The serpent was a liar from the beginning, the
"father" of liars (John 8:44). Through him, because of the disobedience of our
first parents, sin and death and murder entered the world. So, in that sense,
the serpent or the "devil" was the "father" of sin and murder also (1Jo 3:8,
12): "And ye know that no murderer hath eternal life abiding in him" (1Jo 3:15).
The serpent's lie offered a false hope of life to Eve: "Eat of the tree and you
will not die!" (Did the serpent also suggest that the fruit of the tree of life
might serve as the antidote to any ill effect from the other fruit?) Both John
and Jesus called the Pharisees "children of the serpent" (Mat 3:7; 23:33). Was
this because their absolute trust in the Mosaic law and their own
"righteousness" promised a false hope of life, which deluded their followers
even as the serpent's lie deluded Eve? If so, then Paul is here setting forth
God Almighty as the absolute antithesis to those "of the circumcision" (Tit
1:10), who taught what they ought not (v 11), and were "liars" (v 12), because
they suggested that eternal life might come through the keeping of the
law.
The Judaizing element in the first-century ecclesias was the
"mystery of iniquity" already at work (2Th 2:7), propounding the "lie" (v 11)
that eternal life might be had other than through intelligent faith in Christ.
This "serpent's lie" became the cornerstone of the Roman apostasy.
The great false church taught salvation by "works" and by
"filthy lucre", rather than salvation by knowledge of the truth and faith. (It
also taught the "immortality of the soul", another vain delusion patterned after
the serpent's first lie -- "Ye shall not surely die"!).
God, who cannot lie (Num 23:19; 2Ti 2:13; Heb 6:18; James
1:17), has promised eternal life - but only to those who know the Truth and obey
it in faith.
BEFORE THE BEGINNING OF TIME: Literally, "before the
time (Greek 'chronos') of the ages ('aionios')". God's foreknowledge of man's
fall and the subsequent plan of redemption in the seed of the woman, bringing
eternal life by faith in him, is indisputable (2Ti 1:9; Rom 16:25). But how can
it be said that God promised eternal life before there was any man to hear and
believe and act upon that promise? The "chronos" referred to, then, must be
either the "times" that began with the curse upon Adam and Eve, or the "times"
that began with the reception of the Law by Moses, in either case, God's promise
given to man may refer to the great foundation promise of all Scripture, Gen
3:15. (Notice that the promise of v 15 was given immediately before the curse of
vv 16-19, which is surely more than arbitrary choice!)
The promise of eternal life was amplified in the Abrahamic
covenant, as Stephen taught: "And He (God) gave him none inheritance in it, no,
not so much as to set his foot on: yet he promised that He would give it to him
for a possession, and to his seed after him, when as yet he had no child" (Acts
7:5).
In promising the mortal Abraham an everlasting possession in
the land of Canaan, God, "who cannot lie", was promising him eternal life, since
there was no other way the land-promise could be fulfilled! And this He did even
before the Mosaic "times" began!
Tit 1:3
AND AT HIS APPOINTED SEASON HE BROUGHT HIS WORD TO LIGHT
THROUGH THE PREACHING: "At proper seasons" (Diag), God revealed openly (Gr
"phaneros") the word of His promise by the means of preaching. The "appointed
season" ("kairoi idioi") is in contrast to the "times of the ages" in v 2: From
the beginning of man's time, or from the institution of God's first national law
upon earth, through Moses, the promise of eternal life had been given to men.
But at first it could be perceived only indistinctly (1Pe 1:10-12); it was
clearly sat forth only with the birth (Gal 4:4), and work (1Ti 3:16), and
especially the death and resurrection (1Ti 2:6) of Jesus Christ, and the
proclamation by the apostles sent by him into the world (as here and Eph
3:1-10). Everything else had been only preliminary (including the giving of the
Law so idolized by some Jewish believers -- Tit 1:10,14; 3:9). Now had come the
absolute and unchallengeable reality, the substance which the "shadows" had only
vaguely delineated: "And the Word was made flesh, and dwelt among us, (and we
beheld his glory, the glory as of the only begotten of the Father,) full of
grace and truth. John bare witness of him, and cried, saying, This was he of
whom I spake, He that cometh after me is preferred before me: for he was before
me. And of his fulness have all we received, and grace for grace. For the law
was given by Moses, but grace and truth came by Jesus Christ" (John
1:14-17).
THROUGH THE PREACHING: Is the "church" correct in its
view that the Holy Spirit, acting independently of the Bible, is the agency
through which the believer is converted and cleansed? Definitely not.
Enlightenment occurs because God has "manifested His word through preaching".
True Scriptural conversion is the result of preaching, not some mysterious,
instantaneous action of the Holy Spirit. The Philippian jailer came to know the
Truth because Paul and Silas "spake unto him the word of the Lord" (Acts 16:32).
Men and women of Antioch gave their lives To God because "the word of the Lord
was published throughout the region" (Acts 13:49). Instances such as this could
be greatly multiplied.
ENTRUSTED TO ME: In this and similar passages (1Ti
1:11; 6:20; 2Ti 1:14) Paul could have in mind Christ's parables of the pounds
and the talents (Mat 25:14-30; Luke 19:12-27). In those parables, money is
deposited to the trust of servants as though to a bank, for the purpose of being
invested to realize a profit, or at least of earning "usury" or interest. The
"deposit" must be put to work; it must be given the fullest opportunity to grow!
Christ has given to each of us (not just to Paul and the apostles!) the Truth,
and we must grace that Truth to the best of our individual abilities. We must
not cast it aside to decay through neglect, nor even store it neatly away in a
white napkin! We will be judged as to what we have done with that which was
entrusted to us.
BY THE COMMAND OF GOD OUR SAVIOR: "Kata" ("by" or
"according to") implies a strong link with the One who commanded; Paul's
commission as an apostle, to preach the gospel, rested on the highest authority.
It was confirmed by the Holy Spirit from the beginning (Acts 9:17; 13:2,9) and
throughout his ministry (Acts 19:11,12).
GOD OUR SAVIOR: This is not a very common expression,
but it does convey an important Truth. God was "in Christ reconciling the world
unto Himself" (2Co 5:19-21). "God so loved the world..." (John 3:16). God
delivered up His own Son for us all (Rom 8:32). There is nothing in true
"theology" that would set the Son against the Father, that would suggest a
vengeful Deity placated by a loving Savior Son (an idea borrowed from the
grossest idolatries). God was fully and absolutely "our Savior", and the means
of that salvation, the Lord Jesus Christ, was appointed by Him for the purpose
of declaring His righteousness, after which He might righteously offer
forgiveness and salvation To believers (Rom 3:20-29).
SAVIOR: The word "Savior" is used ten times in the
Pastorals - six times for God (1Ti 1:1; 2:3; 4:10; Tit 1:3; 2:10; 3:4) and four
for Christ (2Ti 1:10; Tit 1:4; 2:13; 3:6). In all Paul's other letters it occurs
only twice more, referring in both cases to Christ (Eph 5:23; Phi
3:20).
Tit 1:4
TITUS: See Lesson, Titus the man.
MY TRUE SON IN OUR COMMON FAITH: The word "true" is the
Greek "gnesios", which means "genuine". Paul addresses Titus as his close
protegee, his dearly beloved friend, "begotten" (cp 1Co 4:15) into the Truth by
the apostle. Paul considers himself the spiritual "father" of Titus; he uses a
Scriptural form of speech, of which many examples might be cited: Joseph was
called "father of Pharaoh" (Gen 45:8), being his counselor. The prophets'
followers and students were called "sons of the prophets" (1Sa 19:20; 2Ki
2:5,7,15; 4:1,38). Elisha calls Elijah, "My father, my father" (2Ki 2:12). Job
was a "father" of the poor (Job 29:16). And Jabal was the "father" of all who
play harps (Gen 4:20).
It was inevitable that Paul, who almost certainly had no
children of his own, would have a paternal feeling toward young men like Titus
and Timothy (1Ti 1:2) and Onesimus (Phm 1:10), to whom he was entrusting the
burden of carrying forward, even after his death, his life's work. Such a
feeling in no way runs contrary to Christ's admonition to "call no man father in
earth" (Mat 23:9), because in that statement Christ is evidently warning against
the pride and ambition of self-appointed teachers who indiscriminately seek for
and even demand worshipful praise from others, something the humble Paul never
did.
This phrase differs from the one in 1Ti 1:2 and 2Ti 1:2 by the
inclusion of the word "common". It is true that all believers should share a
common faith in unity (Eph 4:3,4), and that may well be Paul's thought. But,
additionally, the emphasis upon "the faith which we share" (NEB) would call
attention to the divergent nationalities and backgrounds of Paul and Titus. And
this common bond between Jew and Gentile in the Lord would be a gentle reminder
to the Judaizers in Crete, and those who heeded them, that there was only one
faith -- not two!
It may be noted in passing that Paul has other titles for
Titus. Besides being his "son", Titus is his "brother" (2Co 2:13), his "partner
and fellowhelper" (2Co 8:23), and one who walked in the same spirit (Tit
12:18).
GRACE AND PEACE: The KJV has "Grace, mercy, and peace",
but some mss omit "mercy" -- as does the NiV. It may be that when Paul omits
"mercy", it is because he considers it to be included in the more comprehensive
word "grace".
GRACE: The Greek word is "charis" -- a gift, or favor
-- any and all of God's blessings and gifts of the Holy Spirit but it certainly
signifies much more as well.
Grace is the favorable attention, and love, and care, and
comfort and guidance from God toward us: to come within the scope of His
glorious light -- to be accepted as part of His chosen family, constantly
overshadowed by His angelic protection.
This grace is extended without partiality to all who, in
Truth, yield themselves entirely to Him -- this means placing ourselves in His
hands, allowing His Word to work in us. We must allow the Truth to overshadow
and dominate everything in our lives -- endeavoring to give our all to Him,
holding nothing back, in hope of the day when we will be "filled with all the
fullness of God". Just holding certain beliefs, and attending the meetings of
believers, and being technically "in the Truth" is not enough to guarantee God's
grace. We must be receptive to Him and be moved to activity. Then and only then
may we enter into the glory of the grace of God.
"Mercy" occurs in some mss, but is not found in the NIV. Mercy
is the overlooking, in loving understanding, of all our shortcomings and
weaknesses and failures -- if we, like Paul, agonize to repudiate them and to be
free of them.
To obtain the mercy of God, we must fully recognize our
absolute need for mercy -- our utter helplessness and misery without it. God is
the essence of all holiness and purity and perfection. We are weak, ignorant,
unclean mortal creatures seeking His exalted fellowship.
And related to this, the more we recognize our own need for
mercy, the more merciful we should be toward the faults and weaknesses of
others: "Blessed are the merciful, for they shall obtain mercy" (Mat 5:7). (But
let us remember that mercy does not remove the responsibilities of duty and
obedience to God's commands.)
PEACE: Peace is the basic blessing we all need most. It
only comes through the grace and mercy of God. Peace is an impervious mental
shield against all fears and anxieties. Peace is perfect, relaxed harmony and
tranquillity of mind and spirit. Peace is primarily "peace with God" -- "We have
peace with God through our Lord Jesus Christ" (Rom 5:1).
To have peace with God makes all other conflict harmless and
unimportant. It can only come with complete, undivided dedication to one supreme
object of life, for peace is essentially oneness and integrity. It is not
freedom from external conflict: that is not important. It is freedom from
internal conflict. Jesus said, just before the terrible suffering of his
crucifixion: "Peace I leave with you; my peace I give unto you... In the world
ye shall have tribulation; but in me ye shall have peace... Let not your heart
be troubled, neither let it be afraid" (John 14:27; 16:33).
And Paul, chained and in prison for the sake of the glorious
gospel, cells the Philippian brethren to take everything to God in prayer, and
he assures them that in so doing -- "The peace of God, which passeth all
understanding, shall keep your hearts and minds through Jesus Christ" (Phi
4:7).
FROM GOD THE FATHER AND CHRIST JESUS OUR SAVIOR: This
shows the true order from which all blessings flow. All gifts come from God. But
the greatest gift to man is the hope of eternal life, which was first revealed
in Christ -- "the firstfruits" (1Co 15:23) -- and then offered to us as well,
through Christ our Saviour.
So Paul, who addresses Titus as his "son", directs him
nevertheless to a greater Father than himself!
Tit 1:5
Vv 5-9: Qualifications of bishops: Titus had been left on
Crete by Paul, who himself was probably on a missionary journey after his first
imprisonment. Titus was to consolidate the apostle's work by ordaining elders in
every ecclesia. "Ordain" simply means to appoint; the "ordination" of "clergy"
in the world's churches is a later invention!
In vv 6-9 great stress is laid upon the qualifications of
"bishops" (elders, or arranging brethren). Sixteen requirements are listed, and
they are worthy of much study and contemplation. They are not just for elders --
they are the necessary attributes of all who desire to be godly! Titus just had
to make sure the elders he chose had the necessary Christian qualities that God
in fact requires of all believers.
Most of the requirements are quite clear and, like most
Scripture, do not need exposition so much as application. The practical
requirements of the Truth are usually such as to leave us no excuse for
misunderstanding or neglect. It is the theoretical aspects we like to get
side-tracked and bogged down in. It is more pleasant and less demanding upon the
flesh to discuss and debate unlearned questions without end, than it is to face
and conform to plain commands.
Overall, an elder must be strong, firm, and determined, but
also gentle, calm, and self-controlled.
The word "bishop" -- Greek "episkopos": literally, an overseer
-- occurs only five times, one of them applied to Christ (1Pe 2:25). In the four
times applied to Christ's brethren (Acts 20:28; Phi 1:1; 1Ti 3:1,2; Tit 1:7),
the context in ail cases indicates more than one in an ecclesia; generally it
identifies them with "elders" (cp, for example, Acts 20:17 with v 28). The
lordly "bishops" of modern churches, with their fine robes and finer salaries,
bear no resemblance to NT "bishops"!
THE REASON I LEFT YOU IN CRETE: Paul and Titus had
evidently visited Crete together, after Paul's release from prison in Rome (Acts
28:30), perhaps to follow up on what Paul had done and seen during his stop-over
there on his trip to Rome (Acts 27:7-9). Paul, anxious to visit other ecclesias,
left the very capable Titus there whilst making his way to Nicopolis (Tit
3:12).
CRETE: Crete is a large island about 140 miles long and
30 miles wide. It is traversed from east to west by a chain of mountains, of
which Mount Ida, near the center, is 8,065 feet high. Homer spoke of its fair
land, its countless men of different races, and its hundred cities. Crete was
conquered by the Romans, 68-66 BC. Many Jews settled on the island (Acts
2:11).
From the letter to Titus it would appear that the Truth had
spread throughout the length and breadth of Crete. Of how and when it was
introduced the Scriptures say nothing directly. It is likely that some Cretan
Jews were among the 3,000 converts on the day of Pentecost returning to form the
nucleus of the Cretan ecclesias.
There are also hints that Paul was concerned with Crete from
early times. When Paul was sailing to Rome he had to change ship at Myra, being
transferred to a grain ship sailing from Alexandria to Italy. In this ship they
came with difficulty, because of opposing winds, to Crete, and contrary to usual
custom, to its southern shores. These large Alexandrian ships (there were 276
persons on board as well as a cargo of wheat: Acts 27:37,38) did not voyage
during the winter months. So in this case they made harbor at "the fair havens",
near the city of Lasea. Here the counsels were divided as to whether the ship
should attempt the further voyage or stay -- though "the haven was not
commodious to winter in" -- so that "much time was spent" and "sailing was now
dangerous because the fast was now already past".
This fast would be the fast of the day of Atonement (in our
month of October), so that winter was near. Hence the indecision. There would be
no indecision in Paul's plans. Can we suppose that the "much time" was frittered
away? As at Sidon Paul would be allowed ashore, so there is every reason to
believe that he visited the young ecclesias and preached the gospel during this
time at Lasea on Crete. In the years that followed until the appointment of
Titus, there was ample opportunity and every reason for the Truth to be spread
further throughout the island.
The reputation of the Cretans in general was very poor; their
immorality and untruthfulness were proverbial (Tit 1:12). Yet in soil such as
this, the Truth could still be planted and established, and could prosper. [See
Lesson, Errors in Crete.]
THAT YOU MIGHT STRAIGHTEN OUT WHAT WAS LEFT UNFINISHED:
"That you might amend what was defective" (RSV), or "regulate things which are
deficient" (Diag). It is not necessary to suppose that the Apostle Paul forgot
to give instructions to Titus before taking leave of him. The more reasonable
conjecture is that his letter was a reminder, in more organized fashion, of the
verbal instructions Paul had already given on the spot (notice the next phrase:
"as I directed you"). Also, a letter to which the great apostle's name was
affixed would provide Titus with the necessary authority to perform his assigned
tasks.
The things that were "unfinished" or "defective" may be easily
judged by the subject matter that follows. There were in Crete many believers,
but little ecclesial order; there was much talk about the Truth and the
controversies of the day, but little practical godliness.
The KJV has "set in order the things that are wanting".
Setting "in order" is a significant thing in the service of God (particularly in
the area of offering sacrifices): Gen 22:9; Exo 26:17; 39:37; 40:4,23; Lev
1:7,8,12; 6:12; 24:8; 1Ki 18:33; 2Ki 20:1; 2Ch 13:11; 29:35; Eze 41:6; Acts
18:23; 1Co 11:34; 14:40; Tit 1:5.
AND APPOINT ELDERS IN EVERY TOWN: "Ordain" (KJV) means
nothing more than "appoint". The modern theological implications of "ordination"
have no part in, and derive no sanction from, these words of Paul. The fact that
elders were needed in every city indicates that the Truth had already spread far
and wide throughout the island. Titus was surely a reasonably young and vigorous
man for Paul to have expected him to carry out such a task, since Crete was no
small island!
By a comparison of v 5 and v 7, it is obvious that the terms
"elder" and "bishop" were interchangeable, as has already been noted
above.
The requirements for elder-bishops, both positive and
negative, are given in vv 6-9, in a list very similar to the one in 1Ti
3:2-7.
Tit 1:6
AN ELDER MUST BE BLAMELESS: An elder (v 5), or bishop,
must first of all be blameless or "above reproach" (NASB). (The word is
"anenkletos": "having nothing laid to one's charge". It occurs in 1Co 1:8 and
1Ti 3:10.) He must be free from any grounds of criticism. He must give up and
put away anything that could be a matter of question or censure, to the
detriment of the Truth -- anything that might trouble his brethren or cause the
outsider to doubt. Truly Solomon says that a little folly in him that is in
reputation is like the stink of dead flies in good ointment (Eccl 10:1). Nowhere
do minor faults stand out more clearly than when they appear in prominent
men.
THE HUSBAND OF BUT ONE WIFE: The phrase, found also in
1Ti 3:2, has been the center of some disagreement among commentators. It may
indicate that there were some Christians as late as 65 AD who had had several
wives under the permission of Mosaic and Roman laws, and who were allowed to
keep them in this early period of transition. It seems almost certain that such
brethren had married more than one wife before they embraced the Truth. The
fact, however, that such men were baptized and received into fellowship
indicates that they were accepted as the Truth found them, and were not required
to sever any existing marriage ties as a condition of baptism. No restrictions
were placed upon such men except that they could not hold the office of a
bishop.
Other commentators feel (wrongly, it seems) that this is a
command that elders may have only one wife for all time: that is, that they may
not remarry even if their first wife should die. (This heresy is said to have
been introduced by Tertullian, a second-century "bishop".) But there is no
Scriptural command or precedent for this: There is just as good reason for a
widower to marry as for a bachelor to marry (1Co 7:8,9).
The most logical and simplest explanation of this passage is
as follows: The Greek of this phrase is "a man of one woman", or a faithful
husband, one not guilty of any indiscretion. In the midst of very lax Greek
standards in the matters of marriage and adultery, a Christian bishop must be
very careful to stand apart, and to remain faithful to his wife. He must give no
appearance (even if innocent) of following the prevailing trends of
immorality.
If we view the phrase in this last light, then it is perfectly
equivalent to 1Ti 5:9, where it is said certain women should have been "the wife
of one man". At no time were women permitted to have several husbands. Neither
could this mean that a woman who had been widowed twice was any less worthy of
care simply because of her two marriages. It must mean instead that she had been
faithful to each of her husbands in turn.
There is, finally, the possibility that Paul had divorce in
mind. Divorce was almost as common in Paul's day as it is today. On the
assumption that bishops should not only be blameless but (insofar as possible)
appear blameless also, Paul may have here been prohibiting leadership positions
to those brethren who had been divorced -- for whatever reason.
Note the contrast between first-century Christianity and the
apostasy soon to arise: One had the healthy, God-given attitude that marriage
was honorable (Heb 13:4); the other commanded the unnatural (for most) condition
of celibacy to its "bishops": "Now the Spirit speaketh expressly, that in the
latter times some shall depart from the faith... forbidding to marry" (1Ti
4:1,3).
A long list of troubles, tragedies, and abuses during many
centuries of ecclesiastical history might have been avoided if the church had
heeded apostolic example instead of following unauthorized ascetic extremes.
Celibacy, in Scripture, is left to the free decision of those concerned, without
forbidding those who marry to assume ecclesial offices (Mat 19:12; 1Co 7:6-9).
Marriage was permitted to Peter (Mat 8:14), to other apostles (1Co 9:5), and
also to bishops (here; 1Ti 3:2).
WHOSE CHILDREN BELIEVE AND ARE NOT OPEN TO THE CHARGE OF
BEING WILD AND DISOBEDIENT: Or "profligate or insubordinate" (RSV). The
Greek word here rendered "wild" is "asotia", meaning literally "without
salvation" or "not saving". It implies a proneness to self-indulgent and
reckless expenditure. In the case of men whose duties included the management of
ecclesial funds, it was absolutely necessary that they and their families give
no appearance of reckless waste.
"Disobedient" is "anupotaktos" -- meaning "not put in order";
thus, insubordinate, and disobedient to parents. It is the negative requirement
of which the positive counterpart is given in 1Ti 3:4: "(A bishop must be) one
that ruleth well his own house, having his children in subjection... "
It is well-known that a child's earliest years are the most
formative. That is, what he learns in those years will remain with him all his
life. It is very important that even youngsters be taught the way of God. This
is a great duty, and it is one thoughtlessly neglected by many believing
parents. God has given us our children, just as He has given us everything else.
And with every gift cones a responsibility. It is a command to parents that they
instruct their children: "Train up a child in the way he should go: and when he
is old, he will not depart from it" (Pro 22:6).
This is the perfect axiom of parent-child relationship in the
Truth. This is the guideline, the example: God, the perfect parent; and Jesus,
the perfect Son. We must train our children to be obedient to their nature
parents, so that they might develop the desire to be obedient to their Heavenly
Parent.
In his letter to Timothy, Paul continues by giving the reason
for this requirement: "For if a man know not how to rule his own house, how
shall he take care of the church of God?" (1Ti 3:5).
We see that the household was regarded by Paul as a good
training ground. We may learn lessons, in our everyday contacts within the
family, to help us in the care of God's ecclesia.
If a family man has shown that he has no capacity to govern
his little society, with which he is continually present, and over which he
possesses a large measure of authority -- how can he expect to successfully
oversee a larger society, often scattered and not in the same sense subject to
his discipline?
God's ecclesia is a household, a family: We are all the
"children of God" (1Jo 3:1). If bishops would bear this in mind -- that we are
as one family -- they would have good guidelines in confronting many common
ecclesial problems: The ecclesia is a family and a household. Should not the
bishops -- as heads of the family -- be concerned when a member of the family is
absent? If the ecclesia is a family, should there be any jealousy among its
members? Or any reluctance to talk with one another and to resolve personal
differences? Would the head of a real family, for example, communicate with his
children by cold, official letters -- when personal conversation is
possible?
And finally; If we found in our home some terrible threat to
the well-being of the family members -- should we not expel it? Would we
tolerate the presence, for example, of some dread disease in our house-hold,
where the infection might be easily passed from one to another, if we had the
power to isolate and finally eradicate it? Of course we would not! And the
principle is precisely the same with the ecclesia and the fearful diseases to be
found in the world today. A righteous elder cannot ignore such problems, hoping
they will go away by themselves.
Tit 1:7
ENTRUSTED WITH GOD'S WORK: Gr "oikonomos": referring to
the "steward" (AV), or the manager of a household or estate; one who had
authority over the servants of a family, assigning their tasks and generally
managing all his master's affairs and accounts. Elsewhere Paul refers to himself
and his companions in labor as "stewards of the mysteries of God", adding:
"Moreover it is required in stewards, that a man be found faithful" (1Co 4:1,2).
From Gal 4:2, where "oikonomos" is translated "governor", it may be seen that
the steward also exercised authority over the sons of the household!
A steward must work for his master, and not for personal
prestige or position (Luke 16:1-12; 17:7-10; Mat 24:45-50; 25:21-30). A good
example of such a steward is Joseph (Gen 39:4-6, 21-23).
"Whenever you spend money, remember this: it is God's, not
yours: you are but a steward -- under surveillance, handling that which belongs
to another. Do you 'consume it on your lusts,' or are you using it in His
service? There will be a day of reckoning. You will have to give an account of
your stewardship. For some, there will be 'Well done!' For many there will be
weeping and gnashing of teeth. In that day, all the precious passing rubbish
acquired by unfaithful stewardship will rise to mock us with the grin of death"
(GVG).
BLAMELESS: The same word "anenkletos" used to describe
the desired blamelessness of the Cretan "elder-bishops" is applied in 1Ti 3:10
to the Ephesian "deacons", teaching the need for an irreproachable moral
standard in all types of leadership or service positions.
NOT OVERBEARING: "Not self-willed" (AV). "Not arrogant"
(RSV). The Greek is "authades", which literally means "pleasing himself". It
appears only twice in the NT: here and in 2Pe 2:10. A self-willed man is one who
thinks too highly of himself and too lowly of others. Acting on these respective
opinions, he recklessly asserts what he considers his own "rights", no matter if
it be to the detriment of others. He is therefore intolerant, condemning
everything he cannot understand and thinking that there is no way of doing
anything except his.
NOT QUICK-TEMPERED: The word "orgilos" is one of two
Greek words for anger. While "thumos" is the lightning-quick anger that flares
up and just as quickly subsides, "orge" (the noun related to "orgilos") is the
wrath which a man purposely nurses to keep warm. Such a man, who nourishes his
anger toward others, is absolutely unfit for any position of ecclesial
responsibility.
NOT GIVEN TO DRUNKENNESS: Of course a bishop should not
indulge excessively in strong drink. Liquor relaxes the inhibitions, and causes
its user to do things which he would not normally do. An intoxicated person is
governed by the lusts of the flesh rather than by a consideration of God's laws.
(Use of drugs -- including marijuana -- must be avoided for they are
intoxicating in effect.)
Also, a bishop should not be concerned with banquets and
social affairs and places of worldly entertainment. He must maintain a firmly
conservative attitude toward the behavior of the world, which is growing
continually worse around him. He must be a firm pillar to which younger brethren
in doubt may seek for an example. An immoral atmosphere and worldly friends can
be just as intoxicating as liquor. (Taken in small amounts, worldly involvement
may not seem harmful; but a little association leads to greater excesses, until
their victims are trapped in a moral "drunkenness".)
In the Bible "wine" is used for anything that dulls the mind
and the senses. Any false doctrine or any wrong activity becomes a kind of drug,
to turn one's mind from a true worship and a godly life. The priests of Isaiah's
day were "drunken, but not with wine" (Isa 29:9). They were drunken in their own
ignorance; and they were willingly ignorant, preferring pagan ways above God's
word. In Lev 10 the sons of Aaron offered "Strange fire" to God (vv 1,2), being
drunken (v 9). The priests and "prophets" of Israel erred through wine and
strong drink (Isa 28:7-13). God will not be acceptably approached by a man
drunken either with wine or with an ungodly philosophy. The priests, who
ministered to God's business in the Holy Place, were to be alert and
clear-minded. The saints, who dwell in the "Holy Place" now and who offer
spiritual offerings to God, must be in the same pure condition. We must be the
antitype of the Nazarite (Num 6:3,4) and the Rechabite (Jer 35:5-7) -- who
refrained from wine, that their service to God might not be hindered. Let
bishops and all others remember the proverb: "It is not for kings to drink wine;
nor for princes, strong drink; lest they drink and forget the law" (Pro
31:4,5).
NOT VIOLENT: The word is used twice in the NT, once
here and once in 1Ti 3:3. It is "plektes", literally "a striker". A bishop must
not be "violent" (RSV, NIV). He must not wound another, either by physical force
or by gossip and slander and insinuation. He must not be quarrelsome or
argumentative. Some believers never rid themselves of their combative
tendencies, and they try to deceive themselves and others by constantly engaging
in debate concerning the Bible (usually upon profitless questions -- Tit 3:9).
They want to convince others that they are earnestly contending for the faith
(Jud 1:3); but in reality they are earnestly contending only for their own
honor, to prove their own intelligence and skill. They are contending with their
brethren out of jealousy. This sort of behavior drew forth the most severe
censure from James: "But if ye have bitter envying and strife in your hearts,
glory not... This wisdom... is earthly, sensual, devilish. For where envying and
strife is, there is confusion and every evil work... From whence come wars and
fightings among you? Come they not hence, even of your lusts that war in your
members?" (James 3:14-16; 4:1).
Such behavior is in direct contrast to Paul's commands. The
believer, even when expressing a difference of opinion or belief, must strive to
be conciliatory and understanding, not abusive toward his opponents. The
servants of God must be patient, "in meekness instructing those that oppose
themselves" (2Ti 2:25). This is the "wisdom from above -- pure, peaceable,
gentle... " (Jam 3:17).
NOT PURSUING DISHONEST GAIN: Not "greedy for gain"
(RSV). Related words are used in 1Ti 3:3,8 and 1Pe 5:2: "Feed the flock... take
the oversight thereof... not for filthy lucre, but of a ready mind." Such
warnings indicate that elders then were responsible for ecclesial funds as they
are today. So there may be an allusion here to the temptation for "finance
brethren" and treasurers (as those in Acts 6:3) to put ecclesial funds to
personal use.
But there is clearly more at stake here than misappropriation
of official moneys. A bishop is, moreover, not to be a man who is given to
making gain. He is not to be concerned with material things: he must be heedless
of himself and his own comforts -- "seeking first the kingdom of God" (Mat
6:33). "He that is greedy of gain troubleth his own house" (Pro 15:27) "They
that will be (desire to be) rich fall into temptation, and a snare... for the
love of money is the root of all evil" (1Ti 6:9,10). Christ himself had no place
to lay his head. When he sent his disciples forth, he commanded them to take
only the barest necessities. And so it should be with us.
It is said that love of money was a fault for which Cretans
were notorious. (If a social history of late twentieth-century Western man is
ever written, the same fault may be recorded as our greatest vice too!) The
Cretans counted material gain far above honesty and honor. They did not care, in
the spiritual realm, how much their money "cost" them. But the Christian knows
that there are some things which simply cost too much: "For a man's life
consisteth not in the abundance of the things which he possesseth" (Luke 12:15).
"For what is a man profited, if he shall gain the whole world, and lose his own
soul?" (Mat 16:26).
Tit 1:8
HOSPITABLE: Both RSV and NIV have "hospitable", but the
literal meaning of "philoxenos" is "a lover of strangers". The same word appears
in 1Ti 3:2 and 1 Pet, 4:9, and a related word in Rom 12:13.
Lodging strangers was one of the good works to be done by
widows (1Ti 5:10). And Paul commands that we "distribute to the necessity of the
saints, (and) be given to hospitality" (Rom 12:13; compare Rom 16:2; 1Pe 4:9),
"for thereby some have entertained angels unawares" (Heb 13:2). Paul writes to
Philemon, fully expecting this brother to provide him a lodging when he comes
(Phm 1:22). John writes to "the well-beloved Gaius", remembering his
ministrations in this same regard (3Jo 1:1,5).
In the first century travel through the Roman Empire was quite
hazardous, and public inns were dirty, dangerous, and immoral; and a traveler
was very glad to find friendly lodging on his journeys. Today we are not called
upon very often to aid strangers, but we do have the frequent opportunity to
entertain brethren. (In the Scriptural sense of 1Pe 2:11 and Heb 11:13, brethren
-- even if known personally to others -- are nevertheless still "strangers"!)
One of the unique aspects of the Truth is that brethren may travel thousands of
miles to visit other Christadelphians, whom they do not know, or scarcely know,
and with whom they have very little in common in external matters -- and yet
their bonds in the Truth, and their common love for the things of their Lord,
draw them together as if they were old friends. There is nothing more beautiful
in this world than to experience this kind of love and helpfulness and
consideration among brethren, founded wholly on their love for God. It is the
fulfillment and reciprocation of God's love for us: "Bear ye one another's
burdens, and so fulfill the law of Christ" (Gal 6:2). "Inasmuch as ye have done
it unto one of the least of these my brethren, ye have done it unto Me" (Mat
25:40).
ONE WHO LOVES WHAT IS GOOD: "A lover of good men" (AV).
Just as the bishop should be a "lover (philo) of strangers", he should also be a
"lover (philo) of that which is good" (the word "men" is not in the original).
He must not do good simply because it is a duty. He must also have a deep
affection for those things and those actions (and those men also!) which are
good. This requirement tells us something of how true godliness is a
transformation of character in all its aspects -- not a veneer but a
metamorphosis!
Love what is good (Tit 1:8); teach what is good (Tit 2:3); and
do what is good (Tit 2:7,14; 3:8,14).
SELF-CONTROLLED: A "master of himself" (RSV). This is
the word "sophron". It means calm, balanced, restrained, thoughtful, steady; not
silly or flippant. Not changeable and excitable, but thinking carefully before
speaking and meaning all that is said. Sobriety is a spiritual quality developed
only by long contemplation of spiritual things. "Therefore let us not sleep, as
do others: but let us watch and be sober ('sophroneo'). For they that sleep
sleep in the night. But let us, who are of the day, be sober ('sophroneo'),
putting on the breastplate of faith and love: and for an helmet, the hope of
salvation" (1Th 5:6-8).
UPRIGHT: "Dikaios": giving men what is due to them;
performing one's duties in a faultless manner. In different contexts this and
related words give a far broader meaning -- that is, justified or made
righteous, through the sin-covering atonement of Jesus Christ. Here, though,
Paul is admonishing to the simple, straightforward virtue.
HOLY: "Hosios": true and faithful in one's relations
with God; pure in body and mind. The commandment is for all God's people: "Be ye
holy, for I am holy" (1Pe 1:16; Lev 11:44). In this original context of
Leviticus, this holiness was manifested in a distinction between clean animals
and unclean. The same phrase ("Be ye holy") appears also in passages commanding
the obedience of parents, the keeping of sabbaths, and the turning away from
idols (Lev 19:2), as well as passages of sexual laws (Lev 20:7, 26). The nation
was to be holy because God had brought them out of Egypt (Lev 11:45), separating
them from other nations to be His special people (Lev 20:26).
As quoted by Peter, "Be ye holy" suits the context of a
redemption greater even than that which brought Israel out of Egypt: "Ye were
not redeemed with corruptible things, as silver and gold... but with the
precious blood of Christ, as of a lamb without blemish and without spot" (1Pe
1:18,19). God's people, both Israel and the ecclesia, were "holy" because they
had been set apart from other peoples. But they were, and are, required to show
forth those traits of character that stamp them, in the eyes of their neighbors,
as truly sanctified: "Be ye holy, for I am holy".
This command leaves us absolutely no excuse for relaxing our
efforts at any point short of perfect and complete holiness. The great example
is God Himself, awesome as that example may be!
DISCIPLINED: "Self-governed" (Diag). The word is
"enkrates", a virtue very similar to sobriety. Whereas "sophron", however,
refers more to a state of mind, "enkrates" refers more to the deliberate
disciplining and controlling of the body.
Tit 1:9
HE MUST HOLD FIRM TO THE TRUSTWORTHY MESSAGE AS IT HAS BEEN
TAUGHT: The sound and consistent continuity of the Truth is essential; the
Truth does not change. The true elder is not a tinkerer or speculator, but a
faithful preserver of sound Truth received from those who went before.
On the other hand, it must be said as well that a perfect or
final understanding of the whole Truth cannot be associated with any uninspired
individual. The labors of our pioneers in this age can be of immense help to us,
but we must discover the Truth for ourselves if it is to be a force in our
lives. The self-satisfied parroting of other men's beliefs is simply not enough.
In this, as in many things, a balance must be struck.
SOUND DOCTRINE: "Sound" is "hugiaino", signifying
"healthful". It is possible that Paul added this word to his vocabulary because
of his long association with Luke the beloved physician. The metaphor was
peculiarly suited to the purpose at hand for Paul in writing this epistle. In
his early ministry Paul had been concerned with building up the body of Christ
(Eph 4:12-16), nourishing it from the Word of God (Eph 4:6).
But when the Body matured, it faced a new danger. False
teachings, or disease germs, began to enter, encouraging wrong belief and wrong
behavior -- endangering the spiritual health of the community at Ephesus. (This
same thing had happened to the OT "ecclesia", and the result may be seen in Isa
1:5,6.) The only antidote to the creeping infection within the Body of Christ
was (and is today) a return to and an insistence upon sound, wholesome,
healthful doctrine.
SO THAT HE CAN ENCOURAGE OTHERS BY SOUND DOCTRINE AND
REFUTE THOSE WHO OPPOSE IT: "So that he may be able to give instruction in
sound doctrine and also to confute those who contradict it" (RSV). This last
requirement of the bishop matches very closely the "apt to teach" of 1Ti 3:2 and
2Ti 2:24.
Must the elder then be a prominent and skilled speaker? It is
probable that in Paul's day most speaking and teaching was informal and more in
the nature of conversation as opposed to oratory. And in our day it is not
necessary for an elder to possess a polished delivery or a professional speaking
voice. But it seems that he must certainly have the mental aptitude to give a
good, ready answer to a question concerning the Truth -- and the foresight and
energy to seek out those who most need instruction.
This requirement probably comes last because only after the
others have been met is the bishop ready to teach. All else is the preparation
for the teaching. For a class teacher, or an instructor of candidates for
baptism, it is far better to have a conservative and sober brother (who may not
be elegant and refined) than a flashy, wordy leader whose personal life is
suspect.
There is so much of beauty in God's word; every chapter, every
verse abounds in lessons for us. There are so many useful things to teach, that
doubtful and fanciful and sensational ideas may wisely be discarded. The servant
of God must be able to teach, but he need not dispense doubtful interpretations.
He should teach the Word in its simplicity; seeing that those taught receive the
pure milk of the Word, before going on.
Tit 1:10
Vv 10-16: Warnings against false teachers: Those described as
opposing sound doctrine v 9 are now described more fully by Paul. They are
unruly and vain. They talk too much -- no doubt about foolish, unimportant
matters. Some at least are of the "circumcision" faction. They are greedy not
only for power and influence, but also for money. They bear too great a
resemblance to those who are the worst of Cretan society -- the liars and the
gluttons. They profess to know God, but their "fruits" (or more precisely, their
lack of "fruits") is a standing denial. The mouths of such men must be stopped;
Titus must rebuke them sharply!
It would be pleasant if there were no such things as these in
our experiences in the Truth. However, such matters are part of our essential
development as God's children. They teach us self-control, patience, and (when
necessary) sternness in defense of what is right.
All the requisite qualities of the bishop must be exercised in
the event of ecclesial turmoil and error. It is important that the Truth be
upheld and defended. But it is also important that it be done with the pure,
calm sword of the Spirit, and not with any of the ugly natural weapons of the
flesh. All that has been said already -- "not self-willed", "not given to
anger", "sober", "holy", and "temperate" -- these qualities of character must
not go out the window when an ecclesial problem comes in the door! Then is the
time when the application of all these Christian principles is most
needed!
It takes no special effort or ability to criticize and condemn
error. Any limited mind can do that, and enjoy the boost it gives the ego. But
it takes much discipline and self-denial to confront error with a calm resolve,
with personal godliness, and with a blameless and constructive and upbuilding
presentation of the Truth in its simplicity and beauty. This attitude is what
Paul was counseling to Titus.
V 10: FOR THERE ARE MANY: The magnitude of the problem
facing Titus is expressed by the word "many". But no matter! Paul has nothing to
say about discouragement or retreat. The ecclesial situation was sad -- the
flesh in all its manifestations can inspire only sadness in the minds of
righteous men -- but it was not disheartening. In fact, it is no more than a
confirmation of Scriptural testimony, that there must be "heresies"; and that it
is only through tribulation we may enter the kingdom.
The situation could scarcely have been worse. But our lot in
this life, if we would be disciples of Christ, is to accept the problems that
come our way, prayerfully and courageously and even joyfully. All things -- the
"bad" no less than the "good" -- have a divine purpose in the all-wise
Providence. All things -- if we will accept them -- are steps toward the
ultimate glorious end. We should never regret anything unpleasant that happens
to us, or wish it had not happened. To do that is to question the overruling
Hand that guides our lives: "We know that all things work together for good to
them that love God, to them who are the called according to His purpose" (Rom
8:28).
REBELLIOUS: The word is "anupotaktos", which has
already appeared in v 6, as a description of what the children of a bishop
should not be. It also appears in 1Ti 1:9, where it is translated "rebels". The
word describes those who are out of rank or order, like disloyal soldiers who
refuse to obey the command of a superior. In this case, the "superior" is "the
faithful word" (Tit 1:9) held forth by ecclesial leaders to discipline those who
oppose sound doctrine.
MERE TALKERS: "Empty talkers" (RSV). A related word is
translated "vain jangling" (AV) in 1Ti 1:6, a translation no particularly
accurate but nevertheless helpful in suggesting the "sounding brass and tinkling
cymbal" of 1Co 13:1. The main idea is of a "religious" life which produced no
good works. These men could talk glibly for hours about the things of God, but
their talk was worse than useless in bringing them one step closer to true
godliness. All knowledge which is not profitable for developing character is
vain. The teacher who provides his students no more than pleasant intellectual
discussion is teaching for nought.
DECEIVERS: They deceived others because they were
themselves deceived. Their deception rested primarily in their reliance on the
Law as a means of salvation. They taught men to look in the wrong place for
eternal life, and to trust in their own works rather than in God's grace. Many
followed them, as is always the case, because their teaching appealed to pride
and intellectual elitism.
ESPECIALLY THOSE OF THE CIRCUMCISION GROUP: The context
demands that these "of the circumcision" must have been nominally Christian, at
least, in order to have had such an effect on other believers.
Evidence indicates that "those of the circumcision" -- or at
least the conservative wing of that faction -- became increasingly more of a
problem for Paul as the years passed. What started as only an understandable
tendency finally hardened into a dogmatic fundamental for some: that
circumcision and the keeping of the Law were essential to salvation. The
proponents of this view dogged Paul's steps for the remainder of his career,
endeavoring at every stop to undo what the brave apostle had done. His letters
to Corinth and Galatia are filled with allusions to these vain talkers and
deceivers of the circumcision faction. These verses under consideration in
Paul's letter to Titus suggest that these "guerrilla" forces had made their way
as far as Crete.
The "circumcision" party was a dead end! There was no "future"
in a preoccupation with foods and feast days, mysticism, and heroics of
"severity to the body" (Col 2:16-23). Insofar as they deceived themselves and
their followers into a concern with such foolish and profitless questions, to
that extent they "missed the mark" of godliness! How sad -- how inexpressibly
sad -- to contemplate the immense energies given to such lusts and
frivolities.
Tit 1:11
THEY MUST BE SILENCED: The Greek word is "epistomizo",
compounded of two words: "epi" (upon, ie, to put upon, or cover) and "stoma"
(mouth). It means no more than to cover the mouth, to bridle, or to muzzle --
without regard as to how it is done. The word appears only this once in the NT,
but non-Biblical usage indicates it to be the normal word for "to silence a
person by reason". The best way to combat false teaching is to offer true
teaching. Obviously from the context, Paul intended Titus to accomplish this
"muzzling" as quickly and effectively as possible: "Rebuke them sharply" (v
13).
That such a method is the most desirable for the muzzling of
false teachers is evident from the examples left by Christ. Sometimes by the
Scriptures (Mat 22:34), sometimes by reason (Luke 20:25,26), and sometimes by
questions (Luke 20:4; Mat 22:41-46), he silenced his critics among the
Pharisees, Sadducees, and Herodians -- making their folly manifest to all
intelligent listeners (cp 2Ti 3:9).
The first step for Titus, then, was to cause these brethren to
cease their propaganda. When their agitation had died down, then it might be
possible to set in motion a policy of instruction and restoration. If the
warnings and rebukes went unheeded, however, then the last step must be taken
forthrightly: "A man that is a heretick after the first and second admonition
reject" (Tit 3:10). This is a very strong word! Though the general situation in
Crete was unusually dangerous (in view of Paul's strong language), Titus still
needed to be calm, disciplined, and loving -- and not to "fly off the handle".
So it is with us. Sooner or later, all ecclesias must face similar problems. It
is easy enough to be like Peter in Gethsemane, to "sleep" while the crisis is
brewing, then to wake suddenly, grab the "sword" and "cut off" an ear, thinking
this is the only way to serve God (Luke 22:45,50). But it is far more difficult
(and far more spiritual) to do as Peter's Master did: wait and watch, pray and
prepare, weigh the alternatives, speak calmly and firmly, and lift the hand --
if it is possible -- to heal (v 51). It is true, sometimes mouths must be
stopped. But this can often be done without cutting off heads!
THEY ARE RUINING WHOLE HOUSEHOLDS: The AV has "subvert"
-- which is "anatrepo": to overturn or overthrow. (It occurs also in 2Ti 2:18,
as "overthrow".) Those against whom Paul was warning were carrying out their
work secretly, and had already been so successful as to overthrow the faith of
whole families. In a similar passage in 2Ti, Paul implies that one of the most
effective tactics of these false teachers was to play upon the emotions of
"silly women" confused by their own sins and weaknesses (2Ti 3:6).
TEACHING THINGS THEY OUGHT NOT TO TEACH: "Teaching...
what they have no right to teach" (RSV). These men were opposing the "sound
doctrine" of Tit 1:9.
FOR THE SAKE OF DISHONEST GAIN: "For base gain" (RSV),
or "sordid gain" (NEB; NASB). The words here are practically identical with
those of v 7: A bishop must not be given to base gain, so as to be able by
"sound doctrine" (v 9) to oppose and resist (and even convert) those who
are!
The efforts of these false teachers were directed toward
"gain" -- a word which certainly includes material wealth, but is not altogether
restricted to that. "Gain" may also mean position or power; such were the aims
of those "murmurers" and "complainers": "Walking after their own lusts; and
their mouth speaketh great swelling words, having men's persons in admiration
because of advantage" (Jud 1:16).
Men intent on personal advantage (whether it be riches or
prestige) are more concerned with what they can get out of their followers than
with what they can put into them. When the teacher looks upon his teaching
simply as a career (or pastime!), designed for personal advancement and comfort,
he is surely in a most perilous position. His attention to present advantage in
short order replaces his faith and hope in the future! Like the hypocrites who
pray in the street corners to be seen of men, he already has his "reward" (Matt
6:5), but what a paltry reward it is!
And what else may be learned from this passage in Tit 1?
Surely there is a warning to all of us, whether Judaizers or not, in regard to
vain talking and gainsaying: "It would seem that the Judaizers' contention was
largely to gain a debating ascendancy and to display their intellectual skill.
Is the same possible in an advocacy of the Truth? Is it possible to be an
exponent of the Truth and yet be a vain talker and deceiver? It is possible to
'preach Christ even of envy and strife... of contention, not sincerely' (Phi
1:15,16), to engage in wordy warfare for the sake of a verbal victory and for
the elevation of human pride... We received the Truth with meekness of heart; we
should live the Truth with lowliness of mind, and we should be 'gentle unto all
men, apt to teach, patient, in meekness instructing those that oppose
themselves' (2Ti 2:24,25)" (WRM, Dawn 18:255).
Tit 1:12
EVEN ONE OF THEIR OWN PROPHETS HAS SAID: The poet,
according to Clement of Alexandria and Jerome, was Epimenides, a native of
Knossos in Crete, who lived approximately 550 BC. He was considered divinely
inspired by the Greeks, and was ranked as one of the "seven wise men". It is
possible that he was responsible for the erection of the Athenian altar "to the
unknown god" (Acts 17:23). His words were quoted and thus perpetuated by the
later well-known poet Callimachus.
Paul was familiar with secular literature, and was not afraid
to make use of his knowledge as occasion suggested. This is at least the third
citation of such writers by Paul, others being: (a) "Bad company corrupts good
character" (1Co 15:33): a Greek verse from the "Thais", by Menander; and (b)
"For we are his offspring" (Acts 17:28): from Aratus, a countryman of Paul, from
Cilicia.
In the same manner, we might quote authorities in specialized
fields today -- bringing their expertise to bear on the study of the
Bible.
CRETANS ARE ALWAYS LIARS: So notorious were the Cretans
for lying that the Greeks derived a verb from them: "kretizein". To "cretize",
or to act like a Cretan, became proverbial for lying -- just as to
"corinthianize", or to act like a Corinthian, became synonymous with the
grossest immoral behavior. A Cretan by nature would not flinch from saying
anything designed to forward his own interests.
EVIL BRUTES: "Therion" signifies wild beasts. The
connotations are savagery, brutality, and stupidity. (A related word is used by
Paul when he speaks of fighting with "beasts" at Ephesus -- 1Co 15:32 -- no
doubt referring there also to men.) This is a sad picture of human nature, and
perhaps this bestiality was developed to an extraordinary degree in the natives
of Crete. But it would be a great mistake to imagine that other men in their
natural states are markedly better, or even to suppose that when men become
Christians they automatically cease to be "beasts".
Men who are without understanding are like the beasts (Psa
73:22), and will perish like them (Psa 49:12, 20). Men who are sensual are like
the beasts (2Pe 2:12). And, perhaps most to the point here, those Jewish
Christians who returned to the Law are likened by Paul to "dogs" (Phi
3:2)!
LAZY GLUTTONS: "Lazy" is "argos", meaning "idle" (so
translated in Mat 12:36; 20:3,6; and 1Ti 5:13) or "barren" (2Pe 1:8). Idleness
is generally associated with useless talking, or talebearing, and is most
severely criticized: "Every idle word that men shall speak, they shall give
account thereof in the day of judgment" (Mat 12:36).
"Gluttons" (Greek "gasteer") is generally translated "womb" in
Scripture. Otherwise, as here, it refers to the belly as craving food -- hence a
glutton. The Cretans were famous, or infamous, as a drunken and gluttonous and
greedy people. "The Cretans", wrote one contemporary observer, "on account of
their innate avarice, live in a perpetual state of private quarrel and public
feud and civil strife... and you will hardly find anywhere characters more
tricky and deceitful than those of Crete... Money is so highly valued among
them, that its possession is not only thought to be necessary, but highly
creditable; and in fact greed and avarice are so native to the soil in Crete,
that they are the only people in the world among whom no stigma attaches to any
sort of gain whatsoever."
Although a different Greek word for "belly" is used in Phi
3:19, the thought is very similar: "For many walk, of whom I have told you
often, and now tell you even weeping, that they are the enemies of the cross of
Christ: whose end is destruction, whose God is their belly, and whose glory is
in their shame, who mind earthly things" (Phi 3:18,19).
In view of the context in Philippians (ie, the "concision" and
"circumcision" of Phi 3:2,3), it may be that Paul's use of "belly" here is a
euphemistic allusion to the characteristic mark of circumcision, in which the
Judaizers shamelessly "gloried". Contemptuously Paul implies that they "worship"
as a "god" that cutting in their flesh that sets them apart as Jews, and,
because they so misplace their faith and hope, thus deny the efficacy of the
cross of Christ! Something akin to this is perhaps implied also in his words to
Titus.
The description of the "circumcision group" of Crete is thus
completed. They are seen to be everything that the bishops should not be; each
group is the opposite of the other. The Cretan false teachers are liars,
sensual, brutish, lazy, and greedy (vv 10-12). The bishops are to be blameless,
sober, temperate, holy, industrious, and indifferent to base gain (vv
7-9).
In language exceedingly harsh, Paul warned Titus that national
characteristics should be kept in mind in the work of the Truth. The Truth had
not to this stage eradicated the unlovely features of the Cretan character in
those who had embraced it. It was part of the work of Titus to push forward this
reformation, and to raise those who would heed to a higher level of obedience to
the teachings of Christ. But it was important in that work to face squarely the
problems involved; for Titus to take an unreasonably rosy view of the raw
material at hand would be foolhardy.
But, extreme as Paul's description of the Cretans was, he did
not say, "Leave them alone; they are hopeless." Instead, he said in effect,
"They are sorry specimens, and everyone knows it. Go and convert them!" Such is
the divine testimony, by no means to the goodness in human nature, but to the
awesome potential of the "incorruptible seed" of God's Word (1Pe 1:23), which
can produce fruit in the poorest soil -- even a hundredfold (Mat
13:23)!
Tit 1:13
REBUKE THEM SHARPLY: This command is quite stern (as is
1Ti 5:20), but in fact quite appropriate, not just for the Cretan circumcision
party but also for us! Who among us can say that the witness is never true of
us; that we are never sensual or lazy or greedy? It is much easier to be an idle
glutton, self-centered and self-pleasing, than we like to think! We constantly
need mutual encouragement and (yes!) mutual sharp warning, to combat the evils
of our nature. It was this constant contemplation and realization of what he was
naturally -- his inherent tendencies -- that led Paul to groan: "O wretched man
that I am! who shall deliver me from the body of this death?" (Rom
7:24).
Paul's command to Titus to be "sharp" (or "cutting", as the
Greek suggests) might on the surface seem like a contradiction of the "not
angry" and "temperate" bishop qualifications of earlier verses, and the
gentleness and meekness of Tit 3:2. But in reality it is not. It is the spirit
and purpose in which the rebuke is administered that is important. The faithful
brother is always temperate and gentle and even "meek", but never weak and
smooth. A sharp rebuke from an obviously loving brother, who has established a
consistent record of personal self-control and diligence in the Truth, does not
need to be very strong to be effective, if anything at all could be effective.
But unless the brother who rebukes has first laid his own foundation of
godliness, his rebuke (no matter how Scriptural in itself) will make little
impact. This is certainly the reason behind Christ's words: "And why beholdest
thou the mote that is in thy brother's eye, but considerest not the beam that is
in thine own eye? Or how wilt thou say to thy brother, let me pull out the mote
out of thine eye; and, behold, a bean is in thine own eye? Thou hypocrite, first
cast out the beam out of thine own eye; and then shalt thou see clearly to cast
out the mote out of thy brother's eye" (Mat 7:3-5).
These words follow immediately that often misunderstood
command "Judge not" (v 1), and they explain the sense in which it is to be read.
It was never intended to mean that we must never "judge" others, but only that
our critical eye must be upon ourselves first. Only when this order is followed
-- first judge yourself, severely and uncompromisingly; and only after that,
judge others, carefully and lovingly -- only then does one stand a chance of
success in administering a rebuke anyway!
This command to "rebuke sharply" does give an opening for the
sourness and mean temper and cruelty of the flesh to intrude into the spiritual
life, parading itself offensively as "righteous zeal" and "earnest contention
for the faith". An opening, indeed, but never a justification!: "The servant of
the Lord must not strive; but be gentle unto all men, apt to teach, patient, in
meekness instructing those that oppose themselves" (2Ti 2:24,25). "Be ready
always to give an answer to every man that asketh you a reason of the hope that
is in you with meekness and fear" (1Pe 3:15).
SO THAT THEY WILL BE SOUND IN THE FAITH: The Greek word
"hugiaino", meaning healthful, has already been mentioned (v 9). These Cretan
believers were spiritually ill, and stern methods were necessary to bring true
health to them and the body as a whole. Much very harmful strife and
un-Christlike conduct would be avoided if followers of Christ always had this
saving purpose in mind when dealing even with the worst errorists.
Tit 1:14
AND WILL PAY NO ATTENTION TO JEWISH MYTHS: The word
"muthos" (Anglicized as "myth") is used only five times in the NT, four of these
occurrences being in the Pastorals (1Ti 1:4; 4:7; 2Ti 4:4; and here). Though
specifically stated only here, the context generally indicates these myths to be
of a Jewish nature,
It was said in the old Jewish schools that an oral Law (in
addition to the written Law) had been given on Sinai, and that this law had been
handed down by a succession of teachers. This Law was, of course, further
illustrated and enlarged by each new generation of rabbis. By the time of Jesus,
it constituted a recognized supplementary code to the Law of Moses. It contained
many wild and improbable legendary histories, and foolish speculations upon the
commandments of Moses. This strange collection was formally written down in the
second century AD under the name of Mishna. More discussions of these "fables"
were compounded into the Gemara, and these works came in much later times to be
referred to as the Talmud, which still exercises a great influence upon Jewish
thought today.
As the elaborate system evolved, some great rabbinical
teachers became mystics of the most elaborate hair-splitting variety. They were
given to the study of mysterious magical properties of numbers, complicated
systems of forces and counter-forces, and transmigration of "souls". The seeds
that were to produce these fantastic pseudo-sciences and technical mystery cults
had already been sown among the Jewish elite in the first century.
THE COMMANDS OF THOSE WHO REJECT THE TRUTH: This
reminds us of the ascetic tendencies of the developing heresy in Colosse: "Touch
not; taste not; handle not... after the commandments and doctrines of men" (Col
2:21,22). By legislating intricate rituals not found in the Mosaic Law, the
rabbis of Israel were encouraging indifference to the true spirit of that Law in
a foolishly exaggerated concern for the "letter". Of such Jesus said: "Thus have
ye made the commandment of God of none effect by your tradition. Ye hypocrites,
well did Isaiah prophesy of you, saying, this people draweth nigh unto Me with
their lips; but their heart is far from Me. But in vain they do worship Me,
teaching for doctrines the commandments of men" (Mat 15:6-9).
But this is far from just a Jewish predisposition. It is the
tendency of all men to ignore God's very searching practical rules of godly
life, and to make their own flesh-comforting rules, according to their own
particular fancies. It is all so sincere and well-meaning, and a very easy
course to slip into, and miss the realities.
The pioneers of the Truth sometimes seem over-liberal and
tolerant when they are seen to have opposed all the well-meaning crotchets of
their day -- as anti-pork, anti-tobacco, anti-slavery, anti-alcohol, and so
forth. But it was not that they were in favor of, or defending, any of these
things. It was simply that, like Paul, they could visualize that all secondary
questions -- blown out of proportion into major issues -- could fatally divert
the minds of believers from the truly important issues of godliness and love and
good works.
Tit 1:15
TO THE PURE, ALL THINGS ARE PURE: The great
characteristic of the Jewish faith was its thousands of rules and regulations.
This, that, and the next thing were all unclean, taboo. Finally, in an enormous
excess of misdirected zeal, rabbinical teachers came to believe the body itself
to be ceremonially unclean, and all natural instincts and desires to be evil. It
became a sin even to marry and beget children.
So Paul sets forth the great principle: to the pure all things
are pure. It was a principle he had already put before the Romans: "All things
indeed are pure" (Rom 14:20).
No doubt he had in mind the example and teaching of Jesus.
When speaking about the agitated questions of clean and unclean foods, Jesus had
said: "Not that which goeth into the mouth defileth a man; but that which cometh
out of the mouth, that defileth a man" (Mat 15:11).
"Unto the pure all things are pure", however, can easily be
misapplied to justify impurity by those seeking such justification. And that was
never Paul's intention! The great point is that the heart itself must be
purified; nothing less is good enough. If we would be godly, then we must go
right to the root of the evil -- the human heart, which is deceitful and
desperately wicked. External regulations -- especially those conceived by
self-righteous little minds -- can only deceive the heart into thinking that,
once they are kept, then the keeper is righteous! Do this, do that, and your
righteousness is assured! Whitewash the "sepulchre", and somehow the "dead
bones" inside will disappear!
A good example, perhaps, of this wrong emphasis is found in
the simple command of Christ -- the breaking of bread and drinking of wine: "Do
this in remembrance of me." The command itself is very simple -- no details, no
ritual, no mysteries. But a host of crotchets have swirled about this lovely
institution all through the Truth's history: what kind of bread, what kind of
wine, how to break, how to pour, who takes first, and just what to say in prayer
about it. Sometimes man-made difficulties have been promoted to the point that
the true significance of the bread and the wine is practically lost sight of. It
is easy to imagine Paul's commentary on such extravagances of controversy: "To
the pure all things are pure: the quality of the bread, or of the wine, makes no
difference. Break it, pour it, however you like. Partake of it standing or
sitting, no matter. Do it either before or after the exhortation. But, please,
think of Christ, examine yourself, and resolve to obey God. Then, and only then,
will you be keeping the memorial acceptably. To the pure all things are pure.
But to those whose minds are preoccupied with secondary matters, nothing is
pure!"
PURE: "Katharos", re clean food (ct Jewish fables in v
14)! Cp uses in Act 10:14; Joh 2:6; Luk 11:41 (cp v 39); Rom 14:14,20.
"Obviously the apostle Paul did not mean that things which are
impure in themselves will appear pure to the pure in mind. He means that things
which are not impure are seen in their purity by the pure in mind. He is
stressing this because of the fact to which he is drawing attention: that to
those who are themselves defiled, nothing is pure. The impure mind sees impurity
everywhere. The inflamed imagination turns innocence into guilt and sees
disorder where truly there is peace. The world is turned into a wilderness by
those with a defiled consciousness.
Thankfully the opposite is true. A man who is seeking to be
pure, views others in the light of that purity he himself is seeking. He does
not, because his heart is pure, want to see in others the evil he is seeking to
avoid in himself. It is a healthy view of the world. It is not blind to the
evil, but like love it does not rejoice in it, least of all generate it. A pure
mind hopeth all things" (GD).
Tit 1:16
THEY CLAIM TO KNOW GOD, BUT BY THEIR ACTIONS THEY DENY
HIM: These, the bitterest foes of the gospel preached by Paul and Titus,
were presenting themselves to the ecclesias as the best friends of the Truth. By
their lips they professed a true knowledge of the gospel of God, but by their
actions they demonstrated self-reliance and trust in externals as the only hope
of salvation. A slavish insistence on circumcision and the keeping of the Law
effectively negated their profession of salvation by faith in Christ (Tit 1:1).
Paul saw through this contradiction, though the Cretan "vain talkers" did not.
Paul described a similar class of brethren when he wrote to Timothy: "Men shall
be lovers of their own selves... having a form of godliness, but denying the
power thereof: from such turn away" (2Ti 3:2,5).
The "form of godliness" was their elaborate system of
religious ritual and special "knowledge". But the power of the Truth -- absolute
faith in Christ as the only hope of eternal life, and a patient continuance in
good works -- was ignored and thus "denied" by these men!
DETESTABLE: Those who professed to be so righteously
concerned about what and who was unclean (and therefore an abomination) were
ironically "abominations" themselves! "Bdeluktos" is a word used of that which
is unclean; the thoughts and consciences of these false teachers were unclean.
"Bdeluktos" also refers at times to heathen idols and images; by their worship
of the letter of the Law and all externals, these brethren had themselves become
idolatrous!
DISOBEDIENT: The practical effect of their false
teaching was to render themselves, and others who listened to them, indifferent
to the plain simple requirements of good works. That which is felt to be of
secondary importance is more easily ignored, and finally disobeyed
altogether.
UNFIT FOR DOING ANYTHING GOOD: Their attitude, begotten
of their wrong teaching and wrong philosophy, unfitted them to pursue godliness
according to the Truth, because, to them, it just did not matter.
The word "adokimos" is translated "reprobate" (Rom 1:28; 2Co
13:5-7; 2Ti 3:8; and here), "castaway" (1Co 9:27), and "rejected" (Heb 6:8). It
is used to describe a counterfeit coin, deficient as to weight or quality of
metal. It is also used, figuratively, to describe a cowardly soldier who fails
the test of battle; a candidate rejected for office; and a stone rejected by the
builders. In each case, that which is "reprobate" has promised something by its
outward appearance which cannot be delivered! It has, perhaps, a "name to live",
but it is dead -- like clouds that promise rain, but give none; like stars in
the heavens that appear fixed, but prove to be "wandering stars", or meteors.
The ultimate test of life is usefulness, and the ultimate test of spiritual life
is: what will help me in attaining to the eternal life God has promised? Those
ideas, those activities, and even those men which cannot help in this great
undertaking are mere hindrances, and must be summarily rejected!