PREFACE ΤΟ THE EPISTLE OF PAUL THE APOSTLE ΤΟ TITUS. TITUS was originally a Gentile, and converted to Christianity by St. Paul, as appears from the apostle's calling him, (chap. i. 4,) "his own son after," or according to, "the common faith;" though the particular time of his conversion cannot be ascertained. The earliest account which we find of him (for Luke does not once mention his name in the Acts) is in Gal. ii. 1, where the apostle informs us he took him with him from Antioch to Jerusalem, to attend the council that was held there, to consider of the question concerning the circumcision of the converted Gentiles, fourteen years after Paul's own conversion. At which time, it appears, the Judaizers in Jerusalem urged the necessity of having Titus circumcised; but Paul would not suffer him to submit to that rite, that he might not seem to abridge the liberty of the Gentile converts. Some years after this, the apostle sent him to Corinth, as appears from 2 Cor. ii. 13, where his piety and disinterested and zealous preaching of the gospel procured him a kind reception. Coming from thence to Paul, in Macedonia, he brought him such intelligence, concerning the state of the Corinthian church, as gave him the highest satisfaction. And, as Titus had expressed a particular regard for the Corinthians, the apostle thought proper to send him back again to them, that he might edify them by the exercise of his ministry among them, and excite them to finish, without delay, the collection for the poor saints in Judea, which they had begun during Titus's former visit to them, 2 Cor. vii. 6, 15; viii. 6, 16, 17; xii. 18. The apostle, it appears, at the same time made him the bearer of his second epistle to them. After this, we hear no more mention of him till he is spoken of, in this epistle, as having been with Paul in Crete, where, it appears, the apostle had preached the gospel with great success; (probably after his first, and before his second, imprisonment at Rome ;) Christian churches having been formed in several cities of that island. To which success, it is probable, the labours of Titus had contributed no little, and that he was therefore much beloved by, and had great authority over, the new converts there. On this account, and also because the apostle knew his fidelity and ability for such an office, not judging it proper to remain in the island himself, he left Titus there to superintend these churches, and regulate their affairs. This circumstance shows the high esteem and great affection which the apostle had for Titus; as does also the manner in which he speaks of his discharging the commission he gave him to the Corinthians, and his terming him his "brother, partner, and fellow-helper,” in his second epistle to the members of that church, chap. ii. 13; viii. 23. Although learned men have thought it probable that this epistle was written during the apostle's last progress through the Asiatic churches, some time before his second imprisonment at Rome, and, consequently, that it was the last of his epistles, except the second to Timothy; yet nothing can be certainly determined, either as to its date or the place from which it was sent; for, though the spurious postscript supposes it to have been written from Nicopolis, yet the contrary is plainly intimated, chap. iii. 12: as the apostle does not say, I propose to winter "here," (which would have been most natural, if he had resided there when he was writing,) but "there;" which shows he was at that time in some other place. It is plain, however, Titus was at Crete when he received itbeing left there, as has been observed, to settle the churches in that island, and ordain elders to minister and preside in them. Accordingly, the greatest part of the epistle is taken up in giving him VOL. II. 465 ( 30 ) b PREFACE TO THE EPISTLE TO TITUS. directions for the more successful discharge of this office among the Cretans; and particularly for his behaviour toward those corrupt Judaizing teachers, who endeavoured to pervert the faith, and disturb the peace of the Christian church everywhere. This epistle is very similar, as to its tenor and style, to the two epistles to Timothy, and they cast much light upon one another; and are worthy the serious attention of all Christian ministers and churches in all ages. This has four parts: I. The inscription, chap. i. 1-4. II. The instruction of Titus to this effect: 1. Ordain good presbyters: (5–9 :) 2. Such as are especially needful at Crete: (10-12) 3. Reprove and admonish the Cretans: (13-16:) 4. Teach aged men and women ; (chap. ii. 1-5;) and young men, being a pattern to them; (6-8;) and servants, urging them by a glorious motive: (9-15:) 5. Press obedience to magistrates, and gentleness to all men; (chapter iii. 1, 2;) enforcing it by the same motive: (3-7 :) 6. Good works are to be done; foolish questions avoided; heretics to be shunned; 8-11. III. An invitation of Titus to Nicopolis, with some admonitions, 12-14. IV. The conclusion, 15. 466 ( 30*) b THE EPISTLE OF PAUL THE APOSTLE TO TITUS. CHAPTER I. Here Paul, after asserting his apostolic character, and saluting Titus, (1,) Reminds him of the special reasons for which ne left him in Crete, 1-5. (2,) Directs him on what principles he should act in the ordination of those elders, who were to take the oversight of particular churches, 6–9. (3,) He cautions him against seducing teachers, whom it was necessary zealously to confute, and represents the bad national character of the Cretians, directing him to rebuke them sharply, that they might be sound in the faith, 10–16. NOTES ON CHAPTER I. || Verses 2-4. In hope-Which doctrine lays a Verse 1. Paul, a servant of the one living and foundation for, and shows us how we may attain a true God-In some of his other epistles, Paul calls well-grounded and lively hope; of eternal life—The himself a servant of Jesus Christ; but this is the grand motive and encouragement of every apostle only one in which he calls himself a servant of God: and every servant of God. Which God, that cannot an appellation which some think he took because || lie-Nor deceive any of his creatures, hath not only, the Judaizing teachers in Crete affirmed that he had as in the former dispensation, intimated to us, but apostatized from God, by receiving into his church expressly promised―To all obedient believers; before the uncircumcised Gentiles, and thereby freeing || the world began-Or, before the times of the ages, as them from obedience to the law of Moses, as a term Macknight renders πрo xрovwv aιwvwv, observing, of salvation. And an apostle of Jesus Christ—By "the promise here referred to is that which God this title he distinguishes himself from other pious made to Adam and Eve, and their posterity, at the and holy men, who were all servants of God; and fall, when in passing sentence on the serpent, he asserts his apostleship, not to raise himself in the es- said of the seed of the woman, It shall bruise thy timation of Titus, but to make the false teachers in head. The same promise was renewed in the coveCrete, and all in every age who should read this let- nant with Abraham: In thy seed shall all the nations ter, sensible that every thing he ordered Titus to in- of the earth be blessed." That this included a pro culcate was of divine authority. According to the mise of eternal life to all believers has frequently faith of God's elect—That is, God's true people; the|| been shown. It is true, "supposing the word aiwvios, propagation of which faith was the proper business in this clause, to signify eternal, the literal translation of an apostle. And the acknowledging of the truth of the passage would be, before eternal times. But -That is, the doctrine of the gospel here termed the that being a contradiction in terms, our translators, truth, to distinguish it from the errors of heathenism, contrary to the propriety of the Greek language, have and the shadows of the Mosaic law; and because it rendered it, before the world began. As Locke obteaches the true, and the only true way of salvation serves on Rom. xvi. 25, the true, literal translation for Jews and Gentiles; which is after godliness- || is, before the secular times, referring us to the JewWhich in every point agrees with and supports the ish jubilees, by which times were computed among true, vital, spiritual worship and service of God; and|| the Hebrews, as among the Gentiles they were comindeed has no other end or scope. These two verses puted by generations of men." But hath in due contain the sum of Christianity, which Titus was times-Or, in his own times, as the phrase kaipois always to have in his eye. idiots properly signifies. God's own times are fittest ιδιοις || r Qualifications for a bishop. A. D. 65. A. M. 4069. word thr ugh preaching, which is || wife, having faithful children, not A. M. 4069 committe. unto me, haccording to accused of riot, or unruly. A. D. 65. g1 Thess. ii. 4; 1 Tim. i. 11. 1 Tim. i. 11.————11 1 Tim. i. 1 ; ii. 3; iv. 10. i2 Cor. ii. 13; vii. 13; viii. 6, 16, 23; xii. 18; Gal. ii. 3. * 1 Timothy i. 2. Rom. i. 12; 2 Cor. iv. 13; 2 Peter i. 1. m Eph. i. 2; Col. i. 2; 1 Tim. i. 2; 2 Tim. i. 2.————a 1 Cor. xi. 34.- -2 Or, left undone. n • Acts xiv. 23; 41 Tim. iii. 12.— 1 Cor. iv. 1, 2. 2 Timothy ii. 2. 1 Tim. iii. 4, 12.—3 Matthew xxiv. 45; t Lev. x. 9.—" 1 Tim. iii. 3, 8.8.——————× 1 Tim. iii. 2.3 Or, good things. -y 2 Thess. ii. 15.— z 1 Tim. i. 15; iv. 9; vi. 3.- 4 Or, in teaching. a 1 Tim. i. 10; vi. 3. myself; and ordain elders-Pastors of teachers, the same with bishops, verse 7; in every city-Where there are churches; as I had appointed-Or commanded thee. The apostle proceeds, in the four next verses, to show what ought to be the character and qualifications of the persons fit to be ordained. The apos for his own work. What creature dares ask, Why || no sooner? Manifested his word-His gospel, containing that promise, and the whole truth which is after godliness; through preaching—The public de- || claration thereof; which is committed unto me--Or, || wherewith I am intrusted. According to the commandment-Or sovereign pleasure; of God our Saviour-And who dares exercise this office on any Verses 6-9. If any be blameless-As to his coninferior authority? By affirming that Christ intrust- || duct, shunning the appearance of evil, and walking ed him with the preaching of the gospel according || in all the ordinances and commandments of God; to the commandment of God, or as it is expressed || the husband of one wife-See on 1 Tim. iii. 2; hav1 Cor. i. 1; 2 Cor. i. 1, by the will of God, the apos-ing faithful, or believing children-As Tɛkva Tiga tle carried his own authority to the highest pitch. || may be properly rendered; that is, not infidels, but To Titus, mine own son-Begotten of God by my such as embrace the Christian faith; not accused of preaching, and a true follower of me, and my assist- || riot-Anwriasv of luxury, or intemperance; or unruly ant in the Lord's work. See on Phil. ii. 22. After the -Аvνпотакта, refractory or disobedient. common faith-Common to me and all my spiritual || tle required that the children of the person who was children. Grace, mercy, and peace, &c.—See on to be ordained an elder should be believers in Christ, 1 Tim. i. 2. and of a sober, exemplary behaviour, because the inVerse 5. For this cause left I thee in Crete-Crete || fidelity and vices of children never fail to reflect is one of the largest islands in the Mediterranean,|| some blame on their parents. And the children of being in length, from east to west, about 250 miles, || ministers ought certainly, from that consideration, in breadth about 50, and in circuit about 600; and as well as in order to the salvation of their own souls anciently it must have been very populous, being || carefully to avoid every irregularity, and even imfamous for its 100 cities. It is now called Candia, || propriety of conduct. For a bishop---Or elder, as from its chief city, which bears that name. In the he is called, verse 5; must be blameless-In order year 1204 the Venetians took Canea, the second || to his being useful; as the steward of God—One ingreatest city in Crete, and with it the whole island. || trusted by God with the care of immortal souls, and That city they held till the year 1645, when the|| with the dispensation of the mysteries of the gospel; Turks conquered it, and almost entirely expelled not self-willed-Avdadn, literally, pleasing himself; the Venetians from Crete; and they have kept pos- || but all men for their good to edification; not soon session of it ever since. After the gospel was plant- || angry-Or easily provoked, as opуihov means; not ed in Crete by the apostle and his assistant Titus, it || given to wine, &c.—See on 1 Tim. iii. 2–7; sobertook such deep root, and spread itself so widely ||Or prudent, as owopova may be properly rendered. through the island, that it has subsisted there ever | It implies, especially, the proper government of our since; and is at present the religion of the natives, || angry passions; so that on all occasions we behave who are in general of the Greek Church. These, on with prudence; temperate-In the use of every senpayment of a stated tribute to the Turks, are allow-sual pleasure; one who has so the command of himed the exercise of their religion without molestation. || self that he keeps all his appetites under due reThat thou shouldest set in order the things that straint. Holding fast the faithful word-That is, are wanting-That is, that thou shouldest perfect the word of the truth of the gospel. There is a what was left unfinished at my departure, or might- great beauty, says Macknight,in the word avtexoμevov, est settle the affairs which I had not time to settle || as here used. It signifies the holding fast the true subvert whole houses, teaching things which commandments of men that turn from the truth. ||1 they ought not, f for filthy lucre's sake. 15 m Unto the pure all things are pure: but 12 One of themselves, even a prophet of" unto them that are defiled and unbelieving & their own, said, The Cretians are always liars, evil beasts, slow bellies. is nothing pure; but even their mind and conscience is defiled. 1 Isaiah xxix. 13; Matt. xv. 9; Col. ii. 22.-m Luke xi 39-41; Rom. xiv. 14, 20; 1 Cor. vi. 12; x. 23, 25; 1 Tim. iv. 3, 4. Rom. xiv. 23. b 1 Tim. i. 6.—-c Rom. xvi. 18.—d Acts xv. 1.-e Matt. xxiii. 14.—f 1 Tim. vi. 5.- -3 Acts xvii. 28.- 2 Cor. xiii. 10. Chap. ii. 2.—k 1 Tim. i. 4; iv. 7; 2 Tim. iv. 4. doctrine, in opposition to those who would wrest it signifies, fierce, savage; slow bellies-Lazy gluttons, from us; as he hath been taught—Kara rŋv dısaxny, || as averse to action as wild beasts are after gorging according to the teaching, namely, of the apostles; themselves with their prey. So that in these words that by sound,or salutary doctrine,he may be able both the poet suggests "a remarkable contrast, to show to exhort-Believers to zeal and diligence in the per- what a mixture there was of fierceness and luxury formance of their duty; and to convince gainsayers-and to convince gainsayers | in the characters of the Cretians. Savage beasts are Those that oppose the truth, of their errors and sins. generally active and nimble, but these men, while Verses 10, 11. For there are many unruly—Sub- || they had the fury of lions and tigers, indulged themject to no order; and vain talkers-Maraioλoyoi, per-selves so much in the most sordid idleness and insons who utter a multitude of foolish and trifling temperance that they grew, as it were, all belly. As things, especially concerning genealogies and fables; for their proneness to falsehood, it is well known that and deceivers—Õpɛvañaтaι, deceived in their own кpnтiew, to talk like a Cretian, was a proverb for lyminds, or deceivers of the minds of others; who de- || ing; (as kopıdıašeı, to live like a Corinthian, was lude their disciples with false opinions, in order to for a luxurious and debauched life;) and it is remarkreconcile their consciences to wicked practices; spe-able that Polybius scarce ever mentions this nation cially they of the circumcision-Namely, the Jewish without some severe censure." This witness is teachers, who, though converted to Christianity, true-Namely, in the general, though some particutaught the necessity of observing the Jewish law,|| lar persons may be found of a different character, together with faith in Christ, Acts xxi. 20. Whose | Wherefore rebuke them sharply-Añotoμws, with a mouths must be stopped-Namely, by conviction from || cutting severity. From this Blackwall infers, " that reason and Scripture; who subvert whole houses- || it is a vain pretence that only gentle and soft expresOverthrow the faith of whole families by their false || sions are to be applied to people that renounce good doctrine, and as he seems to mean, carry them over principles, and corrupt the gospel." But it ought to Judaism; teaching things which they ought not- to be observed, that St. Paul speaks of reproving Which are most false and mischievous; for filthy || vice, not error. Besides, though Titus was to relucre's sake-For the sordid purpose of drawing || prove the Cretians sharply, "the sharpness of his money from their disciples. reproofs was not to consist in the bitterness of the language which he used, nor in the passion with which he spake. Reproofs of that sort have little influence to make a person sound, either in faith or practice. It was to consist in the strength of the reasons with which he enforced his reproofs, and in the earnestness and affection with which he delivered them; whereby the consciences of the offenders being awakened, would sting them bitterly." Not giving heed to Jewish fables-See 1 Tim. i. 4; and commandments of men-Of Jewish and other teachers; that turn from the truth-Forsake the true doctrine of the gospel. "It appears, from the following verse, that the apostle, in saying this, had in view the precepts of the Judaizers concerning meats, clean and unclean, which, although originally the precepts of God, were now abolished under the gospel. Therefore, if these things were any longer enjoined as obligatory, they were not enjoined by God, but by the precepts of men." See Doddridge Verses 12-14. One of themselves-That is, one of their own countrymen, who could not be unacquainted with their conduct, or disposed to belie them; even a prophet of their own--This was the poet Epimenides, who, among the Romans, was reputed to have foretold future events. Cicero, speaking of him, (De Divinat., lib. i.,) says he was futura præsciens, et vaticinans per furorem; one who foreknew and foretold things future by ecstasy. Besides, || as all poets pretended to a kind of inspiration, the names prophet and poet were used as synonymous both by the Greeks and Romans. The Cretians are always liars, &c.-Epimenides said this in his book concerning oracles, a passage which Glassius hath quoted entire, p. 2075. According to Bishop Warburton, (Div. Legat., vol. i.p. 159,) the Cretians were || universally hated, and branded as liars, by the other Greeks, because, by showing in their island the tomb of Jupiter, the father of gods and men, they published what the rest of the Greeks concealed in || and Macknight. their mysteries, namely, that their gods were dead Verses 15, 16. Unto the pure-Namely, believers men. Evil beasts-Or wild beasts, rather, as npia | whose hearts are purified by faith, Acts xv. 9; all || |