Titus 1

1 the acknowledging of the truth, etc. The Greek word means “the full knowledge.”

after godliness. R.V., “according to godliness.”

2 before the world began. R.V., lit., “before times eternal” (long ages ago, Amer. Rev.). So 2 Tim. i. 9. The earliest promises of salvation (Gen. iii. 15) expressed God’s eternal purpose.

3 in due times. Rather, “in His own seasons”: see 1 Tim. vi. 15.

through preaching. More precisely, “in the message,” or “proclamation” (R.V.); “where-with I was entrusted.”

4 mine own son. “My true child.” See 1 Tim. i. 2.

5 wanting. Or, “lacking”; i.e., matters that were unfinished when Paul left the island; especially the choice of elders.

as I had appointed thee. Rather, “as I ordered thee.” On most of these requirements in an elder (or bishop, ver. 7), see 1 Tim. iii.

6 having faithful children (“children that believe”). A condition especially needful where the “elders” were mostly converts from heathenism.

7 a bishop “The Greek word (episcopos) refers obviously to the elders already mentioned. . . The word does not imply a different office, but it describes the functions of the elder” (Canon Dawson Walker in Devotional Commentary).

8 a lover of good men. Properly, “lover of good.”

9 as he hath been taught. Rather, as R.V., “which is according to the teaching.”

sound doctrine. Lit., “the healthful teaching.” See note on 1 Tim. i. 10.

10 specially they of the circumcision. It appears that in Crete, as in Galatia, the disturbers of the churches were chiefly Jewish converts, who sought to pervert the gospel by Rabbinical traditions (14) and Pharisaic self-righteousness.

11 whose mouths must be stopped. By exposing their falsehood and dishonesty.

whole houses. Not individuals merely, but families.

filthy lucre. See note on 1 Tim. iii. 3.

12. One of themselves. Namely, of the Cretans. The reference is to the poet Epimenides, who lived in the sixth century before Christ, and was honoured as a prophet by his countrymen. “Slow bellies” is literal for “idle gluttons,” R.V.

14. Jewish fables. See notes on 1 Tim. i. 4; iv. 3-8.

15. Unto the pure all things are pure. Moral impurity is not in question. The gospel recognises no such distinctions as these persons enjoin (14) between clean and unclean things; but teaches that outward things become to us just what the state of our own hearts makes them: see Mark vii. 1-23, and notes.

St. Paul therefore exhorts Titus, as the bishop or overseer of the church in Crete, to be himself an example of purity, in conduct, in teaching and in speech generally (ii. 7-9). The other bishops or elders are also to cultivate purity in their personal and family life, as well as in their teaching (i. 5-9). For old and young, men and women, purity of character is enjoined (ii. 2-6). So in relation to the State and its rulers, in relation to the neighbours among whom they lived, the behaviour of Christians is to be free from reproach (iii. 1-3). And the Church must safeguard its purity by enforcing discipline (iii. 10, 11).

Thus, though the Epistle has many points of similarity with 2 Timothy it has special characteristics of its own. It is most probable that it was written in A.D. 67 from Macedonia, after Paul’s first imprisonment in Rome, in the journey during which he left Titus in Crete (i. 5), on his way to Nicopolis in Thrace where he expects Titus to join him (iii. 12). From 2 Tim. iv. 10, we learn that Titus, who had been with Paul during part of his second imprisonment had then gone into Dalmatia, on the Adriatic coast, where he was no doubt doing similar work to that which he had done in Crete.