1:1 Paul, 1 a a servant of God, and an apostle of Jesus Christ, according to the faith of God's b elect, 2 and the acknowledging of the truth which is after godliness;
(1) He vouches his apostleship (not for Titus,
but for the Cretian's sake) both by the testimony of his outward calling,
and by his consent in which he agrees with all the elect from the beginning of
(a) A minister, as Christ himself, in his office
of minister and head of the Prophets, is called a servant; (Isaiah
(b) Of those whom God has chosen. (2)
The faith in which all the elect agree, is the true and sincere knowledge of
God for this purpose, that worshipping God correctly, they may at length
obtain everlasting life according to the promise of God, who is true, which
promise was exhibited in Christ in due time according to his eternal purpose.
1:2 In c
hope of eternal life, which God, that cannot lie, d
promised before the e world began;
(c) Hope is the end of faith.
(d) Freely and only from his generosity.
(e) See 2 Timothy
1:3 3 But
hath in due times manifested his word through preaching, which is committed unto
me according to the commandment of God our f
(3) This truth is not to be sought anywhere else,
but in the preaching of the apostles.
(f) This word "Saviour" does not only
signify a preserver of life, but also a giver of life.
1:4 4 To
Titus, [mine] own son after the common faith: 5
Grace, mercy, [and] peace, from God the Father and the Lord Jesus Christ our
(4) The apostle exhorts the Cretians to hear
Titus, by setting forth his consent and agreement with them in the faith, and
in addition shows by what special note we may distinguish true ministers from
false. (5) There is but one way of salvation,
common both to the pastor and the flock.
1:5 6 For
this cause left I thee in Crete, that thou shouldest set in order the things
that are wanting, and ordain elders in every city, as I had appointed thee:
(6) The first admonition: to ordain elders in
1:6 If any be blameless, the husband of one wife,
having faithful children not accused of riot or g
(g) This word is used of horses and oxen, who
will not tolerate the yoke.
1:7 7 For a
bishop must be blameless, as the h
steward of God; not i selfwilled, not
soon angry, not given to wine, no striker, not given to filthy lucre;
(7) The second admonition: what faults pastors
(whom he referred to before under the word elders) ought to be void of, and
what virtues they ought to have.
(h) Whom the Lord has appointed steward of his
(i) Not stubborn and hard to please.
1:8 But a lover of hospitality, a lover of good men,
k sober, just, holy, temperate;
(k) Cautious, and of a sound judgment, and of a
singular example of moderation.
Holding fast the faithful word as he hath been taught, 9
that he may be able by sound doctrine both to exhort and to convince the
(8) The third admonition: the pastor must hold
fast that doctrine which the apostles delivered, and pertains to salvation,
leaving behind all curious and vain matters. (9)
The fourth admonition: to apply the knowledge of true doctrine to use, which
consists in two things, that is, in governing those who show themselves able
to learn, and confuting the obstinate.
1:10 10 For
there are many unruly and vain talkers and deceivers, specially they of the l
(10) An applying of the general proposition to a
particular: the Cretians above all others need sharp reprehensions: both
because their minds are naturally given to lies and slothfulness, and because
of certain covetous Jews, who under a pretence of godliness, partly combined
certain vain traditions, and partly old ceremonies with the Gospel.
(l) Of the Jews, or rather of those Jews who went
about to join Christ and the Law.
One of themselves, [even] a prophet of their own, said, The Cretians [are] alway
liars, evil beasts, slow bellies.
(m) Epimenides, who was considered a prophet
amongst them. See Laertius, and Cicero in his first book of divination.
1:13 This witness is true. Wherefore rebuke them n
sharply, that they may be sound in the faith;
(n) Clearly and plainly, and do not go about the
bush with them.
Unto the pure all things [are] pure: but unto them that are defiled and
unbelieving [is] nothing pure; but even their o
mind and conscience is defiled.
(11) He shows in few words, that purity consists
not in any external worship, and that which is according to the old Law (as
indifference of meats, and washings, and other such things which are
abolished) but in the mind and conscience. And whoever teaches otherwise, does
not know what true religion really is, and also is not to be heeded.
(o) If our minds and consciences are unclean,
what cleanness is there in us before regeneration?