NEW TESTAMENT COMMENTARY Exposition of Titus William Hendriksen and Simon J. Kistemaker BAKERBOOKS A DIVISION OF BAKER BOOK HOUSE CO GRAND RAPIDS, MICHIGAN 49516 Originally published in separate volumes: I II Timothy and Titus [Greek] 1957 by William Hendriksen Published by Baker Books a division of Baker Book House Company P.O Box 6287, Grand Rapids, Micah 49516 6287 12 volume set, first available 2002 ISBN 0 8010-2606 7 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means for example, electronic, photocopy, recording without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. ISBN 0 8010 2079 4 Unless otherwise noted, all Scripture references in Hebrewsare taken from the Holy Bible, New International Version�. NIV�. Copyright [Greek] 1973, 1978 by International Bible Society. Used by permission of Zondervan Bible Publishers. All rights reserved. Commentary on Titus Outline of Titus Theme: The Apostle Paul, Writing to Titus, Gives Directions for the Promotion of the Spirit of Sanctification Chapter 1: In Congregational Life. A. The Address and Salutation. B. Well-qualified elders must be appointed in every town. C. Reason: Crete is not lacking in disreputable people who must be sternly rebuked. Chapter 2: In Family and Individual Life A. All classes of individuals that compose the home-circle should conduct themselves in such a manner that by their life they may adorn the doctrine of God, their Savior. B. Reason: to all, the grace of God has appeared unto sanctification and joyful expectation of the appearing in glory of our great God and Savior, Jesus Christ. Chapter 3: In Social (i.e. Public) Life A. Believers should be obedient to the authorities. They should be kind to all men, since it was the kindness of God our Savior not our own works! which brought salvation. B. On the other hand, foolish questions should be shunned, and factious men who refuse to heed admonition should be rejected. C. Concluding directions with respect to kingdom-travelers (Artemas or Tychicus, Titus, Zenas, Apollos) and Cretan believers in general. Greetings. CHAPTER I Outline of Chapter 1 Theme: The Apostle Paul, Writing to Titus, Gives Directions for the Promotion of the Spirit of Sanctification In Congregational Life 1:1–4 The Address and Salutation. 1:5–9 Well-qualified elders must be appointed in every town. 1:10–16 Reason: Crete is not lacking in disreputable people who must be sternly rebuked. 1:1–4 1 1 Paul, a servant of God and an apostle of Jesus Christ in the interest of (the) faith of God's elect and of (their) acknowledgment of the truth which accords with godliness, 2 (based) on the hope of life everlasting, which the never-lying God promised before times everlasting 3 but in due season he revealed his word by that proclamation which by order of God our Savior was entrusted to me; 4 to Titus (my) genuine child in terms of (the) common faith; grace and peace from God (the) Father and Christ Jesus our Savior. 1. Paul, a servant of God and an apostle of Jesus Christ in the interest of (the) faith of God's elect and of (their) acknowledgment of the truth which accords with godliness. These are the opening words of a lengthy salutation. In Paul's epistles only two are longer. For the sake of comparison note the following list which, arranged in an ascending series, indicates the number of words in the originalfor each salutation: 1 The present salutation (verses 1 4) resembles that in Romans more than it does any other. Here as in Romans Paul calls himself both (servantand apostleII Peter 1:1), and speaks about a promisenow fulfilled. Also, as in Romans and in several other epistles, he traces graceand peace(not grace, mercy and peace as in I and II Timothy) to the same twofold source, though the wording varies. Here as elsewhere (especially in lengthy salutations) the salutation is in line with the character and purpose of the epistle. Thus, it comes as no surprise that in Titus, which stresses the idea that (sound doctrine goes hand in hand with the life of sanctification and the doing of good works,the very salutation already mentions godliness, and over against the mendaciouscharacter of the CretansTitus 1:12) makes mention of the never-lying God. Paul is God's [Greek] -2 _ftnref1 [Greek]. 1:1; Phil. 1:1; cf. James 1:1; II Peter 1:1, but note variation in modifiers , and has received his authoritative commission directly from Jesus Christ,being therefore his apostle. The service and apostleship are exercised in the interest of (John 2:6; II Cor. 11:21) the faith of God's elect and (their) acknowledgment of the truth which accords with godliness; that is, they are carried out in order to further or promotethe reliance of God's chosen ones upon him, and their glad recognition or confession of the redemptive truth which centers in him; a truth which, in sharp contrast with the vagaries of false teachers, accords with godliness, the life of Christian virtue, the spirit of true [Greek] -2 _ftnref2 [Greek] 2.Now allthat has been said so far Paul's service and apostleship in the interest of the faith of God's elect and of their acknowledgment of the truth which accords with godliness rests on the hope of life everlasting, which the never-lying God promised before times [Greek] -2 _ftnref3 ([Greek] This hope is an earnest yearning, confident expectation, and patient waiting for life everlasting, salvation in its fullest developmentJohn 17:24; Rom. 8:25). It was this salvation which the God (who cannot lieI Sam. 15:29; Heb. 6:18; cf. II Tim. 2:13; contrast Titus 1:12) promised before times everlasting. Just as God's grace was given to us in Christ Jesus before times everlasting (II Tim. 1:9), so also everlasting life was promised before times everlasting. Before the ages began to roll along in their never-ending course, that is, before the world began -2 _ftnref4 (A.V.), hence from eternity, the grace was given and the life was promised. When God decides to call into being a people for his own possession, the fulfilment of this decree is so certain that the grace which they will receive can be spoken of as having been already given, just as the life is described as having been already promised. Besides, strictly speaking, the text does not say, God promised (to them, but simply, God promised. Nevertheless, the context (see verse 1) definitely implies that it is for the benefit of the electout of Jews and Gentiles that this promise is made. That in the covenant of redemption from eternity such a promise (of the Father to the Son in the interest of all the elect) was actually made is clearly implied in the fact that believers are viewed as given to Christ by the Father, in order that they may inherit life everlasting in its most glorious manifestationJohn 17:6, 9, 24; cf. also Ps. 89:3, based on II Sam. 7:12–14; cf. Heb. 1:5). Note especially (John 17:24, Father, I desire that they also, whom thou hast given me, be with me where I am, in order that they may gaze on my glory which thou hast given me, for thou lovest me before the foundation of the world John 17:24). This before the foundation of the world doctrine, the exact phraseology, is not only Johannine but also definitely Pauline. Note Eph. 1:4, He elected us for himself in him (i.e., in Christ) before the foundation of the world. Thus interpreted, Titus 1:2is entirely in harmony with Pauline thinking, which regularly traces the salvation of believers to its origin in God's redemptive plan from eternityII Tim. 1:9and Eph. 1:4see also Rom. 8:29, 30; I Cor. 2:7; II Thess. 2:13; and see -2 _ftnref5 N.T.C.on I Thess. [Greek] -2 _ftnref6 [Greek] . 3.Verse 3 is really a parenthesis: but in due season he revealed his word by (that) proclamation which by order of God our Savior was entrusted to me. From eternity God (promisedlife everlasting, but in due seasonI Tim. 2:6; 6:15; see footnotes 102 and 105; cf. also Gal. 4:4) he (revealedit. Strictly speaking, however, it was not life everlasting itself in its glorious heavenly phase that was revealed to earth-dwellers (how could it be?), but the wordof God with respect to it. Hence, the change from life everlasting in verse 2, to his word in verse 3. In the form of (or: by means of) the good newswhich Paul proclaimed and which by order of God our SaviorI Tim. 1:1) had been (entrustedto himI Tim. 1:11–13), this wordor messageof God with respect to Christ and his gracious gift had now been made manifest. This parenthetical statement is in complete harmony with Paul's teaching throughout. That teaching may be summarized as follows: Full salvation in Christ for both Jew and Gentile, considered as equals, a salvation viewed as based solely upon Christ's merits appropriated by faith, was: a. objectively (givenand promisedfrom eternityI Cor. 2:7; Eph. 1:4; II Thess. 2:13; II Tim. 1:9; Titus 1:2); b. hiddeni.e., the message with reference to it was hidden in preceding ages and from the eyes of former generationsRom. 16:25; Eph. 3:5, 6, 9; Col. 1:26a ; hidden, namely, in the sense that it was not (fullyproclaimed, nor fullyrealized, nor fullyunderstood by the men of the old dispensation, though it had been foreshadowedGen. 3:15; 12:3; cf. Gal. 3:8; Is. 60; 61; Joel 2:28, 29; Amos 9:11, 12; Micah 4:12; Mal. 1:11; also Ps. 72:8–11, 17; 87); c. now fully (manifestedi.e., the message with reference to it was fully manifested by means of universal gospel-proclamationII Tim. 1:10, 11; cf. Rom. 16:26; Eph. 3:3–9; Col. 1:26b 29). For proclamation or preaching see on II Tim. 4:2. The glorious fact that the proclamation of the good news concerning life everlasting had actually been entrusted to one so unworthy as Paul, a fact which caused the heart of the apostle to overflow with gratitude, accounts for this interruption in the steady flow of the sentence. 4. To Titus (my) genuine child in terms of (the) common faith; grace and peace from God (the) Father and Christ Jesus our Savior. The words of address closely resemble those in (II Tim. 1:2and even more closely those in I Tim. 1:2. Note how here, too, apostolic authorityTitus 1:1) and tender love are beautifully blended. Titus was Paul's childbecause it was to the apostle as a means in God's hand that he owed his spiritual life, though the time, place, and circumstances of his conversion have not been revealed (see p. 37). The designation childis a happy one, for it combines two ideas: I have begotten you, and You are very dear to me. Titus was, moreover, a genuinechild, natural (not adopted), not a bastard son, not merely a nominal believer. Paul considers himself the father of Titus, not in the physical sense but in terms of the common faith, that is, with respect to the faith common to Paul and Titus. The phrase in faith in I Tim. 1:2has virtually the same meaning. It is probably best to take faith,as here used, in the subjective sense, a true knowledge of God and of his promises revealed in the gospel and a hearty confidence in him and in his redemptive, Christ-centered love. Upon this genuine child the apostle now pronounces (grace and peaceI Tim. 1:2and in II Tim. 1:2). (Graceis God's unmerited favor in operation in the heart of his child. It is his Christ-centered pardoning and strengthening love. Peaceis that child's consciousness of having been reconciled with God through Christ. Graceis the fountain, and peaceis the stream which issues from this fountainRom. 5:1). This grace and this peace have their origin in God the Father, and have been merited for the believer by Christ Jesus. These two are the onesource of grace and peacefromis not repeated . But though in all the other salutations of Paul (Rom. 1:7; I Cor. 1:3; II Cor. 1:2; etc., including the Pastorals: I Tim. 1:2; II Tim. 1:2) Christ is called (Lord,he is here called our Savior. For the meaning of this word Savior,which occurs as often in Titus as in all the other Pauline epistles put togetherTitus 1:3, 4; 2:10, 13; 3:4, 6), and in this letter is used both with reference to God and to Christ, see on I Tim. 4:10. Here in Titus 1:4the term is used in its full, redemptive meaning. Christ Jesus is the One who rescues from the greatest evil and bestows upon the rescued ones the greatest good. For the meaning of salvationsee on I Tim. 1:15. In view of the close similarity between Titus 1:4and I Tim. 1:2, the reader is referred to the explanation of I Tim. 1:2for a more detailed discussion. And see also N.T.C. on I and II Thessalonians, pp. 37–46. 1:5–9 5 For this reason I left you behind in Crete, that you might straighten out the things that remain to be done, namely, that you might appoint elders in each city in such a manner as I gave you directions. 6 A person (can be appointed) if he is blameless, one wife's husband, having believing children (who are) not open to the charge of dissolute behavior nor unsubmissive. 7 For the overseer, as God's steward, must be blameless, not self-pleasing, not hot-tempered, not (one who lingers) beside (his) wine, not given to blows, not greedy of shameful gain, 8 but hospitable, loving the good, self-controlled (or sensible), fair, pious, master of himself, 9 holding on to the trustworthy word which is in line with the doctrine, in order that he may be able both to encourage (others) by means of his sound teaching and to refute those who contradict (it). 5.In order that congregational life in the various cities of Crete may flourish, well-qualified elders must be appointed: For this reason I left you behind in Crete, that you might straighten out the things that remain to be done, namely, that you might appoint elders in each city in such a manner as I gave you directions. Evidently, on a certain journey by sea Paul and Titus had been together in Crete. The gospel had been proclaimed, little groups of disciples had been gathered, meeting-places had been arranged, but no official organization had been effected, or, if anything worthy of this name had been initiated, it had been left far from finished. If the conjecturebe correct that the stop-over in Crete occurred immediately after Paul's release from his first Roman imprisonment, the following problem had at that time presented itself: a. After a lengthy absence from his friends the apostle was anxious to see the old familiar faces and to revisit the churches previously established. This is understandable, for he was an intensely human, warm-hearted person. Also, he loved his Lord and longed to promote the good cause in every possible way. Moreover, he had made what might be considered (promisesof early visitsPhilemon 22; Phil. 1:25, 26). Accordingly, for Paul himself a lengthy delay in Crete was out of the question. b. Nevertheless, in Crete the business of organizing the various churches was far from finished, and undue haste in appointing men to office was contrary to Paul's principles (I Tim. 3:6; 5:22). The solution was: Paul must be on his way, and Titus must be (left behindII Tim. 4:13, 20) in the island to straighten out the things that remained to be done, ([Greek] here used in that sense), to establish presbyteries. The apostle, who likes to stress the fact that Goddoes not leave hiswork of grace unfinishedPhil. 1:6; I Thess. 5:23), is a true imitator of God also in this respect; for Paul, too, abhors unfinished businessI Tim. 1:3and I Thess. 3:10for different applications of this same principle . And with respect to Titus, one could almost say that for him no task was too difficult to be attempted and no challenge too formidable to be met, in dependence on divine strength and wisdom (see pp. 36, 39). The text implies that the apostle had given directions as to (just howin such a manner as) elders must be appointed. This refers to (the requirements for officewhich must be considered in appointing men to office. Since the verses which follow refer only to eldersbut it is clear from I Timothy 3that it was Paul's conviction that (at least in course of time) a church would also need deacons,we may assume that the apostle means that when the work to be done became too heavy for the elders, deacons should be appointed similarlyActs 6:1 6). Accordingly, the directions as to the requirements for the office of presbyter or elder are here re-stated. They had been given orally while Paul and Titus were still together in Crete, and they are now repeated in written form: (For this reasonEph. 3:1, 14 16) I left you behind in Crete, that you might &appoint elders in each city. For the practice see Acts 14:23, and for this use of the preposition see Luke 8:1; Acts 10:23. Possible reasons for the repetition in written form of a directive which earlier had been given orally: (a) For the convenience of Titus, to assist his memory; (b) For the confirmation of his authority in the event that this should be disputed; (c) For future ages. Though Paul says, that (youmight appoint, he by no means excludes the responsible co-operation of the individual congregationsActs 1:15 26; 6:1–6, note same verb in Acts 6:3). 6 9.The list of requirements for elders or presbyters is introduced by the words: If anyone is &We have here another instance of abbreviated discourseJohn 5:31, Vol. I, p. 206 . Here as in I Tim. 5:10it is not difficult to fill in the implied words. The meaning, as required by the preceding context, is, If anyone is blameless, etc.&, he can be appointed, or as I have translated: A person (can be appointed) if he is,etc. The requirements listed occur in three groups: (1) The person who is going to occupy such an important post must be of deservedly high reputation and if married (which will generally be the case) a good family-man (verse 6). (2) He must notbe the type of person who in his desire to please himself has lost interest in other people (except to vex them!) and who, if embroiled in a quarrel, is ever ready with his fists. A list of negativecharacteristics is given: qualities which the overseer must nothave (verse 7). (3) All his actions must give evidence of the fact that both in deedand in doctrinehe wishes to be a blessing to others. A list of positivecharacteristics is given: qualities which the overseer must have (verses 8 and 9). The three groups of requirements pertain to people who as to their age and dignity are called (elders,and as to their task are called overseers. Though it is true that the text has the singular the overseer, this the is generic, one member representing the entire class viewed from the point of view of a definite characteristic (see N.T.C. on I and II Thessalonians, p. 55, footnote 41). One might paraphrase the meaning as follows, For, anyoverseer, by reason of the very fact that he should live up to his name of overseerand should manage God's own house,steward;see on I Tim. 1:4; cf. I Cor. 4:1; I Peter 4:10), must be blameless, etc. That for the author of the Pastorals the terms elderand overseerindicate the same person also follows from the fact that essentially the same requirements for an elder as are given here in Titus 1:5, 6that he be blameless, one wife's husband, and have well-behaved children are listed with reference to the overseerin I Tim. 3:2, 4. The hierarchical idea the severalpriests and their parishes, outranked and governed by the onebishop and his diocese is foreign to the Pastorals. To avoid unnecessary duplication and at the same time to show the relation between the two rather similar lists of requirements (Titus 1and I Timothy 3), I give the explanation of verses 6 9 in the form of a Table. (Whenever the stipulated requirement has already been treated elsewhereI Tim. 3) the reader is referred to the fuller explanation which can be found there. Column 1 contains the list of requirements for elders or overseers as found in (Titus 1. Column 2 gives the meaning in brief of each of these requirements. Column 3 lists those requirements of the Titus 1listwhich are paralleled (either exactly or by means of a synonym) in the overseer-requirements-listas found in I Tim. 3. Column 4, similarly, shows the parallels in the deacon-requirements-listof I Tim. 3. And Column 5 lists antonyms of four overseer-requirements which find no parallel in I Tim. 3. These antonyms occur in the II Tim. 3list of character-traits of people living in the last daysII Tim. 3:1–5). 1 not to be called to account (particularly with respect to the points to be mentioned in verses 6 9) cf. above reproach (verse 2) one wife's husband faithful in the marriage-relationship one wife's husband (verse 2) one wife's husband, (verse 12) having children who share the Christian faith of their fathers and who adorn that faith with a godly conduct. A man whose children are still pagans or behave as pagans must not be appointed elder. cf. cf. managing well his own household, with true dignity keeping his children in subjection, etc. (verses 4, 5) cf. managing well his children and his household (verse 12) (This has already been explained.) not self-pleasing not self-indulgent to the point of showing arrogance to otherscontrast and cf. self-loving (verse 2) not hot-tempered not given to outbursts of wrath cf. not given to blows, not contentious (verse 3) no wine-bibber, tippler, or drunkard not (one who lingers) beside (his) wine (verse 3) cf. not addicted to much wine (verse 8) not given to blows not eager to use his fists, not bellicose, no spitfire not given to blows (verse 3) not greedy of shameful profit no embezzler, pilferer, Simonite; also cf. cf. not fond of money (verse 3) not greedy of shameful profit (verse 8) loving strangers; here, especially, ready to befriend and to lodge destitute, traveling, or persecuted believersloving the good loving goodness, virtuous, ready to do what is beneficial to others contrast and cf. unloving toward the good (verse 3) of sound mind, discreet, sane, self-controlled (verse 2) performing one's duty toward man performing one's duty toward Godcontrast and cf. impious; or unholy (verse 2) master of himself the moral strengthto curb or master one's sinful drives and impulses; contrast and cf. unrestrained (verse 3) clinging to and applying himself to the sacred tradition which is in harmony with the sound doctrine, that is, with the doctrine which, in turn, is based on Scripture cf. keeping hold of the mystery of our faith with a pure conscience (verse 9) to the end that every overseer may be able by means of his sound teaching to incline will and heart to the joyful service of God, and to expose the errors of those who rebel; that is, to withstand these opponents, if at all possible bringing to an acknowledgment of their error and to repentance; at least, convincing believersthat these adversaries are wrong. Not all the overseers or elders are actually called upon to perform this taskall must be ableto perform it. qualified to teach (verse 2) 1:10–16 10 For there are many insubordinate men, futile talkers and mind-deceivers, especially those of the circumcision-party, 11 whose mouths must be stopped, since (they are) such as upset entire families by teaching, for the sake of shameful profit, what is not proper. 12 One of them, a prophet of their own, made the statement: Cretans (are) always deceivers, evil brutes, bellies inactive. 13 This testimony is true. Therefore reprove them sharply in order that they may be sound in the faith 14 instead of devoting themselves to Jewish myths and injunctions of men who turn their backs on the truth. 15 All things (are) pure to those who are pure; but to those who are contaminated and unbelieving nothing (is) pure; on the contrary, contaminated are even their minds and their consciences. 16 God they profess to know, but by their actions they deny (it), because they are despicable and disobedient and for every good work unfit. The reason why men so highly qualified for spiritual office are necessary in Crete is now stated: For there are many insubordinate men, futile talkers and mind-deceivers, especially those of the circumcision-party. This group (verses 10 14a) is the same as is mentioned in insubordinate men (verse 10) insubordinate men (verse 9) futile talkers (verse 10) certain individuals &have turned aside to futile talk (verse 6) teaching what is not proper (verse 11) in order that you may charge certain individuals not to teach differently (verse 3); cf. 6:3 always liars (verse 12) in order that they may be sound in the faith (verse 13) contrary to the sound doctrine (verse 10); cf. 6:3 devoting themselves to Jewish myths (verse 14) not to devote themselves to endless myths and genealogies (verse 4); cf. 4:7a. These men are present here in Crete (in alarming numbersmanyinsubordinate men; contrast the certain individuals in I Tim. 1:3). This may have been due to the fact that their peculiar faults were in line with the Cretan national character and that they were under the strong influence of Jewish rabbisoutsiders,verses 14b 16 . They are (insubordinate;that is disobedient to the Word of God. Also, they are futile talkers,achieving no usefulpurpose, with their fictitious tales about Adam, Moses, Elijah, etc., and with their legalistic hair-splittingI Tim. 1:6); yet deceiving the minds -2 _ftnref7 M.M., p. 675 of the weak. Especially those of the circumcision-party, that is, Jewish church-members (Acts 10:45; Gal. 2:12), belong to the class of futile talkers and mind-deceivers. They probably regarded their circumcision as a mark of superior excellence, entitling them to be heard and looked up to by others. 11.But Paul, disagreeing sharply with their opinion of themselves, says with respect to them and also with respect to the rest of the futile talkers and mind-deceivers: whose mouths must be stopped, since (they are) such as upset entire families by teaching, for the sake of shameful profit, what is not proper. In telling Titus what should be done with such people, Paul uses a rare verb (see M.M., p. 246) which has as its primary meaning to stop the mouth by means of a bridle, muzzle, or gag. The deceivers, then, must not be tolerated but be silenced, and this should be done by Titus and by the elders,as the context would seem to indicate (verses 5 9). Just (howthis silencing should be done is not indicated in the present passage. See, however, on I Tim. 1:3, 4; 1:20; 4:7; II Tim. 2:16, 21, 23; 4:2; Titus 1:13b; 3:10. At first the errorist should be tenderly admonished so that he may be won for the truth. If he refuses, he must be sharply reprimanded and told to desist. The person who persists in his evil ways must be shunned by the church and disciplined. The supreme measure, excommunication, may have to be employed in order to safeguard the church and in order to bring the sinner to repentance. In the church of God there is no such thing as freedom of misleadingspeech. Reason: it would be too dangerous. The teachers of false doctrine upsetJohn 1:15) entire families, causing them to wander away from the truth (II Tim. 3:6). They do this by teaching what is not proper, that is, Jewish myths and injunctions of men (see on verse 14). And their purpose is to acquire (shameful profit,profit that is shameful because the men who are after it are anxious to enrich themselves even at the expense of the downfall of others. They are utterly selfish, aiming at nothing but money and prestige.I Tim. 3:3, 8; 6:5; Titus 1:7; and on the entire subject of remuneration for spiritual work see N.T.C. on I Thess. 2:9.) 12. (These Jewish church-membersof the Pharisaic type and tinged with incipient gnosticism, which led at times to licentiousness and at times to asceticismsI Tim. 4:3, 4), were (Cretansthere were many Jews in CreteActs 2:11), and, in addition to being influenced by unbelieving Jews (see on 14b 16), had absorbed the worst character-traits of their non-Jewish countrymen. This had not been a chore, for the Jew and the Cretan had something in common. The employment of trickery or deception for selfish advantage characterized both (John 1:47with Titus 1:12). An honest Jew or an honest Cretan seems to have been an exception. And certainly the combination Cretan-Jewwas not a happy one. As to the Cretans, they were condemned out of their own mouth. Says Paul, One of them, a prophet of their own, made the statement: Cretans (are) always deceivers, evil brutes, bellies inactive. A prophet of their ownwould be more apt to bragabout his countrymen to others than to condemnthem. Yet, condemn them is exactly what their own prophet had done. By Clement of AlexandriaStromataI. xiv. 59 and by Jerome the devastating characterization is attributed to a poet and reformer whose date is variously given as somewhere between 630 and 500 b.c. His name was Epimenedes, a native of Cnossus near Ir�klion (= Candia) on Crete's northern shore, where even today one can visit the museum that contains the unique treasures of the Minoan Age. In a hymn To Zeus Callimachus (about 300 240 b.c.) had quoted the first words, Cretans (are) always deceivers. To the question whether or not Paul himself had actually readEpimenedes not all give the same answer. Some hold that since the quotation is really a proverb, it may have been derived by Paul from widely disseminated oral tradition. Others believe that it is not necessary to confine Paul's reading-knowledge within such [Greek] -2 _ftnref8 [Greek] Now by the ancients Epimenedes was considered a prophet,a divinely inspired man (thus Plato), a man dear to the gods (thus Plutarch). Paul does not mean to say that the Cretan reformer was actually a prophet in the Scriptural sense. He means, a man who by them and by others was considered a prophet, a spokesman of the gods. With reference to Epimenedes so-called propheticactivity PlatoLawsI. 642 D and E wrote as follows: That divinely-inspired man Epimenedes &was born in Crete, and ten years before the Persian War, in accordance with the oracle of the god, went to Athens &; and when the Athenians were filled with fear by reason of the Persians expeditionary force, he made this prophecy: They will not come for ten years, and when they do come, they will turn back again, having accomplished nothing that they had hoped (to accomplish), and having suffered more woes than they will have inflicted. By many Epimenedes was regarded as one of the seven wise men of the ancient world. These seven were: Bias of Priene, Chilon of Sparta, Cleobulus of Lindus, Pittacus of Mitylene, Solon of Athens, Thales of Miletus, and Epimenedes of Crete or Peiander of Corinth or Anacharsis the ScythianLives, SolonXII. 4 6; cf. Clement of Alexandria, StromataI. xiv . It was this same Epimenedes who according to Diogenes Laertius advised the Athenians to sacrifice to the appropriate god, which advice may have led to the erection of that well-known altar to an unknown god which provided a starting-point for Paul's proclamation of (the living GodActs 17:23). The quotation from Epimenedes here in (Titus 1:12is a line which consists of six metrical feet (hexameter verse), somewhat like Longfellow sEvangeline): This is the forest primeval. The murmuring pines and the hemlocks & I have tried to preserve the rhythm, and have therefore rendered the line as follows: Cretans are always deceivers, evil brutes, bellies inactive. Their representation as deceiversor liarsmay have arisen from their claim that they had on their island the tomb of Zeus. But the reputation of the Cretans for telling lies for selfish purposes (notice context, verse 11) was so widely spread that it had given rise to the noun Cretism, meaning Cretan behavior, that is, lyingAemilius26 ; and to the verb to Cretize or to speak like a Cretan, which meant to tell lies, to deceive (e.g. Polybius VIII. 19). Cf. to Corinthianize, meaning to live a profligate life like a Corinthian. The expression evil brutes describes the savage and cruel character of the Cretans of the days of Epimenedes and of the days of Paul and Titus. They would push everyone out of the way in order to gain an advantage for themselves. Some see in this descriptive epithet an allusion to the mythical Cretan Minotaur, half bull half man, whom Minos hid in the Cretan labyrinth, where, until Theseus slew this monster, he devoured the Athenian youths and maidens sent as a tribute every nine years. Bellies inactive marks the Cretans as lazy gluttons, sluggish and sensual gormandizers. The Cretans, then, are untruthful, selfish,and pleasure-loving. Now some writers consider the action of Paul in quoting this devastating verdict with respect to the character of the Cretans as singularly untactful, a smear upon the good name of an entire population. However, the character of the Cretans displayed itself so clearly that confirmation of the severe judgment comes from every direction and is not limited to a single century. The reader should see this for himself. In addition to the noun Cretism = lie,and to the verb to Cretize = to deceive, to tell lies,we have the following (the dates given are mostly approximate): Polybius, Greek historian (203 120 b.c.): So much in fact do love of shameful profit and greed prevail among them that among all men Cretans are the only ones in whose estimation no profit is ever disgracefulThe HistoriesVI. 46 . Cicero, Roman orator, statesman, and philosopher (106 43 b.c.): Indeed, (men's) moral principles are so divergent that the Cretans &consider highway-robbery to be honorableRepublicIII. ix. 15 . Livy, Roman historian (59 b.c. a.d. 17): The Cretans followed (Perseus) in hope of cash (XLIV. xlvi). Plutarch, Greek essayist and biographer (a.d. 46 120): Of his soldiers (only) the Cretans followed him, not through being favorably disposed (toward him), but because they were as devoted to his riches as are bees to their honeycombs. For he was carrying along vast treasures, and he had handed out for distribution among the Cretans drinking-cups and mixing bowls and other utensils of gold and silver, valued at fifty talentsAemilius PaulusXXIII. 4 . Werner Keller, (The Bible as History, New York, 1956, pp. 172, 173, hints that the ancient Cretans were powerful drinkers and submits interesting archaeological evidence: the fact that large numbers of wine cups and beer mugs, the latter fitted with filters, were found in the settlements of the Philistines who, as Scripture saysAmos 9:7), came from Caphtor, that is, Crete. 13 and 14.It is not surprising therefore that Paul says, This testimony is true.The character of the mendacious, grasping Cretans was so clearly displayed by their actions that Paul cannot do anything else than confirm the judgment that was expressed in Epimenedes hexameter. An attempt has been made to show that the verdict of Epimenedes and of Paul is really a self-contradiction. This is done by means of the following bit of sophistry: A Cretan, Epimenedes, said that Cretans always lie. He must therefore himself have lied when he said this. Therefore it is not true that the Cretans always lie. Or (even worse): Therefore, the Cretans do not lie. But if the Cretans do not lie, then Epimenedes, a Cretan, must have spoken the truth. But then he, too, being a Cretan, was a liar when he said that Cretans always lie. And so we are back at the place from which we started. But certainly all that was meant by Paul was that Crete was notorious for its many constant liars. His statement leaves ample room for the following propositions: a. Even Cretan liars sometimes speak the truth. b. Some Cretans are not outstanding liars. c. This particular Cretan, namely Epimenedes, spoke the truth when he described Cretans as being, generally speaking, constant liars. Therefore reprove them sharply in order that they may be sound in the faith. (The errorists and those who listen to them must be reprovedII Tim. 4:2) (sharplyII Cor. 13:10), decisively, and this not only by the elders (see on verse 9 above) but also by Titus himself, in order that they may be (may become) what at present they are not, namely, (soundI Tim. 1:10) in their stand with respect to the truth as revealed in Christ. Paul continues: instead of devoting themselves to Jewish myths and injunctions of men who turn their backs upon the truth. To escape the impact of the law of God the errorists were devoting themselves (I Tim. 1:4) to Jewish myths, that is, to fanciful stories about ancestors; and to injunctions of men, that is, to man-made commands. These, too, were probably to a large extent Jewish in character. To the extent in which they were, they were said to bebased on the law of God. Actually,however, they obscured the real intent and meaning of the law. Cf. Matt. 5:43; 15:3, 6, 9; Mark 7:1 23; Luke 6:1 11; and see N.T.C. on John 5:1 18. The Cretan deceivers, accordingly, busied themselves with Talmudic anecdotes and hair-splitting legal decisions for which the claim was made that they were derived from the law. The injunctions which they praised and tried to force upon others were actually the commands of men who turn their backs upon the truth. By these men the Jewsare meant, particularly Jewish rabbis and scribes. The situation, then, was as follows: The stedfast believers in the island of Crete mingled daily with other church-members who were not so stedfast but were willing to lend an ear to loud-mouthed Judaistic deceivers, tinged with gnosticism. These false teachers, in turn, were under the influence of men who stood entirely outside the church, namely, Jews, Pharisaic propagandists, who completely rejected Christ, turning their backs upon God's redemptive truth as revealed in his Son. 15.The nature at least in part of the subversive doctrine that was literally being sold in Crete is suggested by the words of verse 15. The deceivers, who in turn were being deceived by outside-deceivers, namely, by the Jews, were denyingthat: All things (are) pure to those who are pure; but to those who are contaminated and unbelieving nothing (is) pure; on the contrary, contaminated are even their minds and their [Greek] -2 _ftnref9 [Greek] The false teachers inside the churches of Crete were trying to reconcile Jewish bondage (ceremonialism) with Christian freedom. Many of them, no doubt, had been trained from early childhood in the religion of the shadows, and it was hard for them to understand that with the coming and death of the Lord these shadows had disappeared. Influenced, as they certainly were, by the impenitent Jews outside the church, they attach a degree of savingvalue (a value which even the law itself had never taught) to ceremonial ordinances and even more to Pharisaic refinements of these ordinances concerning what was clean and what was unclean with respect to articles of food, pieces of furniture, the human body, etc. They regarded purity as being an attribute not of the mind and conscience of man but of material things. As was shown in connection with I Tim. 4:3, they were probably also strengthened in this error by pagan dualism which regarded matter as being sinful in itself. But the main sinister influence here in Crete seems to have come from the Jews. Jesus had combated this error vigorously. He had said, Not what goes into a man but what comes out of him defiles him, for from within come evil thoughts (Matt. 15:11, 15 20; Mark 7:14 22; Luke 11:38 41; and cf. Prov. 4:23). The early church had followed where Christ had led (Acts 10:9 16; 11:1–18; 15:20). Paul, too, in his other epistles had consistently defended the thesis that nothing is unclean in itself (Rom. 14:14, 20; cf. I Cor. 6:12; 10:23; Gal. 2:11–21; Col. 2:16–23), and that it is the disposition of the heart and the purpose of the mind which render a matter clean or unclean (Rom. 14:23; I Cor. 10:31). In Romans and I Corinthians this basic truth had been applied in one direction (to eat without regard to the weaker brother is sinful); here it is applied in another direction (to eat with an unbelieving mind or contaminated conscience is defiling). All things (are) pure to those who are pure; but to those who are contaminated and unbelieving nothing (is) pure. The expression all things is best explained by Paul himself. It amounts to every creature of God (I Tim. 5:5), that is, everything that was created by God for consumption as food. It is not the impure thing which makes men impure, as the Jews erroneously held (John 18:28), but it is impure men who make everypure thing impure, a truth foreshadowed in Hag. 2:13. Pure men are those who have been cleansed from their guilt by the blood of Christ and, having been regenerated by the Holy Spirit, are being constantly cleansed by that same Spirit from the pollution of their sins (Titus 3:5; then Matt. 5:8; John 3:3, 5; I Cor. 6:11; Eph. 1:7; 5:26, 27; I John 1:7, 9; see also N.T.C. on John 13:10; 15:3). These are the ones who do not reject what God has created as good foods but partake of them with thanksgiving (I Tim. 4:3, 4). On the other hand, those who are contaminated, befouled, or polluted, namely, the Jews, and having rejected Christ are at the same time unbelieving, have thereby defiled (allof God's pure gifts. Even their minds,those organs which reflect on things spiritual and guide the will, and their consciences,that is, their moral selves in the act of passing judgment upon their deeds, areand unless God's grace intervenes, remain;note perfect passive indicative contaminated.consciencesee on I Tim. 1:5.) This is evidenced by the fact that their moral judgments are perverted and that they do not arrive at godly sorrow. 16. (The description of men who turn their backs upon the truth, a description begun in verse 14b, continues. Referring, then, to the Jews(particularly, the Pharisaic leaders who, though outsiders, are exerting a sinister influence upon the false leaders within the churches of Crete), Paul adds: God they profess to know.As did their fathers long agoDeut. 6:4), so also these Jews proclaim to all who are willing to listen that they know the one true God as their awn God (John 8:54, 55; and cf. Rom. 2:17). We know him, they declare; and they mean, with a knowledge intuitive and direct (note the verb used in the original). Now it was indeed true that to their forefathers God had revealed himself in a very special way, as to no other nation (Ps. 96:5; 115; 135; 147:19, 20; Amos 3:2; Rom. 3:1, 2; 9:1–5); but instead of realizing that greater opportunity implies greater responsibility, especially with respect to those (who do not know GodGal. 4:8; I Thess. 4:5), they had become boastful and had completely rejected the Messiah. Hence, Paul is able to assert that though these Jews profess to know God, yet (by their actions they deny (it).Their actions belietheir profession.deny,though not occurring in the earlier epistles of Paul, is found again and again in the Pastorals; see on I Tim. 5:8; II Tim. 2:12, 13; 3:5; Titus 2:12.) For a vivid account of the actions of the Jewish leaders whom Paul has chiefly in mind see Matt. 23. These actions may be summarized in two words: hypocrisy and rejection of the Christ. By wrongly influencing false teachers in Crete they are continuing to reject him. The reason why they commit these evil acts is now stated: because they are despicable and disobedient and for every good work unfit. They (dowhat they do because of what they arein their inner nature. It is not surprising that Paul characterizes those who are defiled in mind and conscience (see on verse 15) as being despicable, detestable,or abominablein the eyes of God. Again, they are despicable because, in spite ofbeing such sticklers for man-made rules and regulationsIs. 1:12–15; Jer. 6:20; Amos 5:21 23; Matt. 23:23–33; Luke 18:11, 12) or shall we not rather say: (becauseof this very fact? they are disobedient to God sholy law. Hence, instead of being men of God for every good work thoroughly equippedII Tim. 3:17; cf. II Tim. 2:21), they are the very opposite: for every good work unfit (after testing rejected as worthless), completely incapable of performing any work that proceeds from faith, is done according to God's law, and redounds unto his glory. Synthesis of Chapter 1 See the Outline at the beginning of this chapter. In addressing this letter to Titus, here described as Paul's genuine child in terms of the common faith, the apostle introduces himself as a servant of God and an apostle of Jesus Christ. He declares that he fulfils this mission in order to promote the faith of God's elect and their acknowledgment of the truth which harmonizes with (or: which furthers) the life of Christian devotion. He regards hisapostleship and theirdevotion as being based on the hope of life everlasting. It is that hope which encourages both Paul and believers in general to be true to their calling. The God who, in sharp contrast with the Cretans, never deceives anyone, promised life everlasting before the never-ending time-process began; that is, he made that promise from eternity. In due season his word with respect to this great salvation began to be fully and authoritatively proclaimed in the preaching (kerugma, proclamation) of Paul, to whom it had been entrusted. Upon Titus, Paul pronounces grace and peace from God the Father and Christ Jesus our Savior. It was in the interest of promoting the spirit of sanctification in the life of the congregations that Paul had left Titus behind in the island of Crete. With this purpose in mind Titus is now being reminded in writingof the order which previously had been given to him orally,namely, that he should straighten out what remained to be done, and should accordingly appoint elders in each city. The requirements for the office of elder have been summarized on pp. 345–349. That the idea of sanctificationin congregational life is, indeed, uppermost in the apostle's mind as he pens this chapter is clear from the reasonwhich he gives, showing why men so highly qualified for office are especiallynecessary in the churches of Crete. He speaks of false teacherswithin the bosom of the churches, insubordinate men, futile talkers, mind-deceivers, men interested in shameful profit; of Cretanswhom he describes as always deceivers, evil brutes, bellies inactive; and of a certain class of Jewswhom he pictures as men who turn their backs upon the truth, and are contaminatedin mind and conscience. Accordingly, wise leadership and saving discipline is a must, in order that sanctificationmay replace contamination. Interesting recent articles on Crete are the following: Greece, The Birthplace of Science and Free Speech, in Everyday Life in Ancient Times, published by The National Geographic Society, Washington, D. C., 1953, see especially pp. 189, 191, 202, 203; and Crete, Cradle of Western Civilization, in The National Geographic, November, 1953, pp. 693–706. See also E. G. Kraeling, op. cit.,p. 463. -2 _ftn1 187 Translators and commentators will probably never reach agreement with respect to the question whether [Greek], as used here and in similar passages, should be rendered slaveor servant. In favor of slaveis the fact that Paul's Master has boughthim, hence ownshim, and that the apostle is completely dependentupon this Master, a relation of which he is fully aware. On the other hand, this very rendering is jarring to our ears because the word slave generally conveys to our minds the idea of involuntary serviceand harsh treatment. All in all, it would therefore seem that if the choice is between slaveand servant,the rendering servantdeserves the preference here. See also N.T.C. on John, Vol. II, p. 306, footnote 184. However, it must be admitted that here, as happens frequently, no translation is able in one wordto convey the full, rich meaning of the original. -2 _ftn2 188 (Various concepts in this verse have been discussed more fully elsewhere. For the idea of apostleshipsee on I Tim. 1:1. For the idea of electionsee N.T.C. on I Thess. 1:4. For the expression Jesus Christ see the comments on I Tim. 1:1; cf. N.T.C. on I Thess. 1:1. And for godlinesssee on I Tim. 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11; and II Tim. 3:5.) -2 _ftn3 189 Does the expression on the hope of life everlasting really modify the entire first verse? In other words, is hopehere viewed as a kind of energizing cause both of Paul's apostolic ministry and of the elect's complete devotion to God? This would seem to be the most natural view. Also, it harmonizes with Paul's teaching elsewhere: Thus, with respect to a. (hope viewed as a spur to faithfulness in the performance of his own task(and that of Timothy), he says, For to this end we toil and strive, because we have our hope set on the living GodI Tim. 4:10). And with respect to b. (hope viewed as an incentive for holy living of believers in general,the passage Titus 2:11 14is very clear.I Tim. 1:16; 6:19; II Tim. 1:12; 2:5, 11, 12; 4:1, 7, 8, 18; then also Acts 26:6, 7; Rom. 4:18; 8:20; I Cor. 9:10; 15:58; I Thess. 1:3, 9, 10; 2:12; 4:13.) Surely, if even Jesus for the joy that was set before him endured the cross (Heb. 12:2), believers have a right to regard their future salvation as a legitimate (though not as the only!) incentive for a life of consecrated service here below. But several commentators accept only a. as far as the present passage is concerned. They interpret as follows: Paul's ministry and apostleship are: (1) in the interest of the faith of God's elect, etc., and (2) based on the hope of life everlasting, which, etc. The phrases (1) and (2) are viewed as co-ordinate modifiers of Paul, a servant of God and an apostle of Jesus Christ. Though this view may be correct, it would seem to be exposed to the following objections, making it less probable: In the first place, in that case would not (2) be more naturally introduced by some specifying particle? Secondly, thus narrowly conceived, is not the antecedent of the expression (which is based) on the hope rather remote? Thirdly, when the words which immediately precede this expression mention other things (furtherance in faith, acknowledgment of the truth, the exercise of godliness) which according to Paul's consistent teaching are alsostimulated by this living hope, as has been shown, what good reason is there to say that onlyPaul's apostolic ministry is based on it? Other views of the construction are even less satisfactory. -2 _ftn4 A.V. Authorized Version (King James) -2 _ftn5 N.T.C. W. Hendriksen, New Testament Commentary -2 _ftn6 190 The objections that have been raised against this explanation are as follows: (1) It cannot be truly said that life everlasting was promisedfrom all eternity. This objection has already been answered. (2) He who in this connection thinks of God's eternal decree is forced to conclude that God gave the promise before eternity. Answer: Not at all; he gave it beforetimes everlasting, that is, frometernity. (3) The verb promisedis in the aorist tense(middle voice). Hence, it must refer to just one event, probably to the promise in Gen. 3:15. Answer: It is not true that the aorist tense necessarily refers to only one event. Rather, its function is to summarize, to give a capsule view. But even if it did refer to only one event, that event could be the (humanly conceived) promise of God in the covenant of redemption. -2 _ftn7 M.M. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources,by James Hope Moulton and George Milligan (edition Grand Rapids, 1952) -2 _ftn8 191 Cf. R. Stob, Christianity and Classical Civilization, Grand Rapids, 1950, pp. 61, 62, and A. T. Robertson, Paul the Apostle, in I.S.B.E., especially IV, 3. -2 _ftn9 192 In agreement with most commentators I regard the proverb All things (are) pure to those who are pure to be part of Paul's own teaching. It was either coined by himself or else it had been phrased by another (Luke 11:38 41) and then taken over by him and quoted over against the Jewish differentiation between pure and impure. Other interpretersParaphrase Heilige Schrift, Timotheus, Titus en Philemon, p. 68 regard it as a saying of the false teachers as an excuse for their immoral teaching and conduct. But that view fails to reckon with the fact that these errorists were for the most part of the circumcision (verse 10), people who esteemed very highly the Jewish (Halacha(verse 14; cf. also verse 16 and 3:9). Their rules regarding morals were far more likely to be rigid than looseI Tim. 4:3; cf. Col. 2:21). Besides, if Rom. 14:14, 20and I Tim. 4:4, 5contain positive Pauline teaching, why not Titus 1:15? CHAPTER II Outline of Chapter 2 Theme: The Apostle Paul, Writing to Titus, Gives Directions for the Promotion of the Spirit of Sanctification In Family and Individual Life 2:1–10 All classes of individuals that compose the home-circle should conduct themselves in such a manner that by their life they may adorn the doctrine of God, their Savior. 2:11–15 Reason: to all the grace of God has appeared unto sanctification and joyful expectation of the appearing in glory of our great God and Savior, Jesus Christ. 2:1–10 2 1 But as for you, speak what is consistent with the sound doctrine: (2) (urge) aged men to be temperate, dignified, self-controlled, sound in their faith, in their love, (and) in their endurance; 3 (urge) aged women similarly (to be) reverent in demeanor, not slanderers and not enslaved to much wine, teachers of that which is excellent, 4 so that they may train the young women to be loving toward their husbands and loving toward their children, 5 self-controlled, chaste, workers at home, kind, submissive to their own husbands, in order that the word of God may not be reviled. 6 Similarly urge the young(er) men to exercise self-control in every respect, 7 showing yourself a model of noble deeds; in your teaching (showing) incorruptibility, dignity; (8) (your) speech (being) sound, incensurable, so that he that is on the opposite (side) may be put to shame, having nothing evil to report concerning us. 9 (Urge) slaves to be submissive in every respect to their own masters, to be eager to please (them), not talking back, 10 not pilfering, but evincing the utmost trustworthiness, so that in every respect they may adorn the doctrine of God our [Greek] -2 _ftnref1 [Greek] 1.Directions for the promotion of the spirit of sanctification in congregational lifehave been given. Titus has been urged to complete the organization of the various churches in the island, in order that, by means of the work of truly consecrated elders, the voice of persons who by their false doctrines and practices were defiling the churches might be silenced, and congregational life might flourish. That was the substance of chapter 1. Now in chapter 2 Paul focuses the attention of Titus upon family and individual life. He issues commands relative to the proper conduct of five classes of individuals: aged men, aged women, young married women, young men(Titus himself to set the example), and slaves. The emphasis upon the familyis evident especially from verses 4 and 5: so that they (the aged women) may wisely train the young women to be loving toward their husbands, loving toward their children, etc. For Paul's teaching with respect to The Christian Family see also I Tim. 5:1–8; then Gal. 3:28; Eph. 5:22 6:4; Col. 3:18–21. On Slaves and Their Masters (considered members of the family) see also I Tim. 6:1, 2; then Eph. 6:5–9; Col. 3:22 4:1; [Greek] -2 _ftnref2 [Greek] Since Titus is the man who must deliver Paul's instructions with respect to the five groups, the apostle begins by writing, (But as for you, speak what is consistent with the sound doctrine.Note the word of contrast, But,as for you. Cf. a similar contrast in I Tim. 6:11; II Tim. 3:10, 14; 4:5. The life and teaching of Titus must contrast sharply with that of the contaminated and unbelieving enemies of the faith who were doing such damage in Crete (as shown in chapter 1). Not only must these errorists be reproved sharplyTitus 1:13), but evil must be overcome with good. Not only must the eldersdo their duty over against teachers of false religion (chapter 1), but Titus himselfmust give the example! Even in his informal daily conversationhe must speak what is consistent with sound doctrine. Note the verb speak or literally talk ([Greek]), which indicates informal vocal utterance. Now to talk what is consistent with (I Tim. 2:10; Eph. 5:3) the sound doctrine certainly means that, as the author conceives of it, doctrine and life must harmonize. This is the key to all that follows in verses 2 10. Accordingly, the position defended by some, namely, that the morality urged here is in no sensespecifically Christian, is in conflict with Paul's declaration. It is true, of course, that even outside of the church some of the character-traits here mentioned for example, being temperate or sober, being self-controlled or sensibleare given in lists of moral requirements for those who occupy certain important positions in life: the Stoic philosopher, the general, [Greek] -2 _ftnref3 [Greek] Even an unbeliever has some regard for virtue and for good outward behavior, a truth which should never be deniedI Tim. 3:7; and Canons of Dort,Third and Fourth Heads of Doctrine, art. 4; note, however, the qualification at the end of that article . But when these same qualities are mentioned here in this letter (I Tim. 3), they must not be lifted out of their context, nor must they be dissociated from the general teachings of Scripture. Titus 2:1, 2must not be separated from Titus 2:12, 13. As soon as the question is asked, What is the source of these virtues, how are they motivated, according to what standard is their exhibition to be judged, and for what purpose are they to be used? the great contrast immediately appears. Accordingly, the qualities that are mentioned in the verses which follow are specifically Christianvirtues in this sense, namely, that they presuppose the dynamic of God's grace working in the heart, are motivated by the example of Christ, are measured by God's holy law, and have God's glory as their goal. 2.The first rule has reference to aged men. [Greek] -2 _ftnref4 [Greek] Says Paul, that aged men be temperate, dignified, self-controlled, sound in their faith, in their love, (and) in their endurance. The greybeards should have the same moral characteristics as the elders and the deacons. Titus must (urge(here in verse 2 the verb of verse 6 is probably implied) them to be temperateor sober,that is, moderate with respect to the use of wine (see verse 3) and in all their tastes and habitsI Tim. 3:2, 11). They must also be (dignified,that is grave, venerable, serious, respectableI Tim. 3:5, 8, 11); (self-controlledor sensible,that is, men of mature judgment and proper restraintTitus 1:8; then I Tim. 3:2); and (sound(see on verse 1; especially footnote 193); not morbidI Tim. 6:4; then Rom. 14:1), but healthy and even health-imparting: spreading health, moral and spiritual, in every direction (Titus 1:9, 13; then I Tim. 1:10; 6:3; II Tim. 1:13; 4:3). This soundness must be shown with respect to (thefaith, thelove, and theendurance. Here the article is perhaps best rendered by the possessive their& their& their. Their faith, in order to be sound, must be neither luke-warm nor mixed with errorTitus 1:14). Their love must not deteriorate into sentimentality nor must it be permitted to wax cold (Matt. 24:12; Rev. 2:4). And their endurance must not be replaced by either faint-heartedness on the one hand or obstinacy on the other. In their attitude toward Godlet the aged men show soundness in their faith. Let them rely wholly on him and his revealed truth. In their attitude toward the neighborlet them evince soundness in their love. And in their attitude toward bitter trialslet them reveal soundness in their enduranceor stedfastness -2 _ftnref5 N.T.C.on I and II Thessalonians, pp. 136–137 footnote 108; 155, 156; and pp. 197, 198 . 3.To the four requirements for aged men four somewhat similar requirements for aged women are now added: (urge) aged women similarly (to be) reverent in demeanor, not slanderers and not enslaved to much wine, teachers of that which is excellent. In their entire bearing (dress,I Tim. 2:9) as well as in their deportment, aged women must be reverent,conducting themselves as if they were servants in God's temple, for such, indeed, they are! Cf. Rev. 1:6. The theme-song of these aged women (as well as of all members of the Christian family) must ever be: Fill thou my life, O Lord my God, In every part with praise, That my whole being may proclaim Thy being and thy ways. Not for the lip of praise alone, Nor e en the praising heart, I ask, but for a life made up Of praise in every part. Praise in the common words I speak, Life's common looks and tones, In intercourse at hearth or board With my beloved ones, Enduring wrong, reproach, or loss, With sweet and stedfast will, Loving and blessing those who hate, Returning good for ill. (Horatius Bonar, 1866) Note how not (slanderers I Tim. 3:11) and (not enslaved by much wine are combined. Wine-drinking and malicious gossip often go together.wine-drinkingsee the remarks on I Tim. 3:8and on I Tim. 5:23.) Aged women, then, must be temperate, just like aged men. They must not become (enslaved toRom. 6:18, 22; I Cor. 9:19; Gal. 4:3) much wine. On the contrary, by their godly example they must be teachers of that which is excellent (I Peter 3:1, 2). 4 and 5.Such teaching by way of example has as one of its purposes the training of the younger married women. Hence, Paul continues: so that they may train the young women to be: a. loving toward their husbandshusband-lovers and b. loving toward their childrenchildren-lovers , c. self-controlled, d. chaste, e. workers at home, f. kind, g. submissive to their own husbands. One understands immediately that no one not even Titus is better able to train a young woman than an experienced, older woman. Note the emphasis on (love. The Christian young woman must be trained to loveher husband and to loveher children. Was it not lovethat saved her? See John 3:16. This love, coming from heaven, being shed abroad in the heart, must flow out toward others; and certainly among those others a young woman's own husband and her own children should occupy a very prominent place. Moreover, the Christian virtue of self-controlthat same virtue which is demanded not only of overseersTitus 1:8; then I Tim. 3:2) but also of aged men in general (verse 2 above), and which is implied in what is demanded of aged women (verse 3 above) is a most necessary requirement for any practical Christian wife and mother. Such younger women must scrupulously avoid any immorality in thought, word, and action. Their attention, moreover, must be concentrated on their own families. Hence, not only must they be (chastebut also workers at homeI Tim. 2:10and especially on I Tim. 5:13). The two virtues quite obviously are related. Now, while performing their tasks in the family, these young women must take care that the constant strain of domestic duties does not make them irritable or cruel. They must pray for grace to remain kind,and this not only to husbands and children but also to [Greek] -2 _ftnref6 ([Greek] Moreover, lest Christian women should begin to think that their equality in spiritual standing before God and the great liberty which has now become their portion as believersGal. 3:28) entitles them to forget about God's creation-ordinance regarding the relation to their husbands (Gen. 3:16), Paul, inspired by the Holy Spirit, adds that they must be submissive to their own husbands (I Tim. 2:11–15, and cf. Rom. 7:2; I Cor. 7:4; 14:34, 35; Eph. 5:22–24, 33; Col. 3:18; I Peter 3:1–6). Surely, in the light of Gen. 24:67; Eph. 5:22–33; Col. 3:19; I Peter 3:7, when the husband too is a believer, this is not a burden. And when he is not, then as unto the Lord makes the burden bearable. A purpose-clause, in all probability qualifying not only the last requirement but all seven, is now added: (in order that the word of God may not be reviled.See on I Tim. 6:1. This is characteristically Pauline language; cf. Rom. 2:24. He, in turn, borrowed it from the Old TestamentIs. 52:5). Wrong conduct on the part of the young married women would easily lead to slanderous remarks with respect to the gospel. Not only do the Greeksjudge a doctrine by its practical effect upon everyday life (Chrysostom), but so does the world in general. If young mothers, professing to be Christians, should manifest lack of love for their husbands and for their children, lack of self-control, of purity, domesticity, kindness, and submissiveness, they would cause the message of salvation to be evil spoken of by outsiders. It must be borne in mind, moreover, that when Paul says in order that the word of God may not be reviled, he means, in order that the word of God may be honored. This, too, as noted earlier, is a typically Pauline way of speaking (see pp. 14, 15). 6.The admonition which must be passed along to the young(er) men of the various congregations is brief, but in its very brevity it is all-inclusive: Similarly urge the young(er) [Greek] -2 _ftnref7 ([Greek] to exercise self-control in every respect.The fact that this admonition is very brief makes it all the more probable that the phrase in every respect belongs here and must not be construed with verse 7. In every respect,therefore, whether the attention is focused upon morals or upon doctrine, young menmust place themselves under the discipline of the gospel, and must guard themselves against being led astray either by the evil promptings of their own sinful nature or by the opinions and customs which prevail in the pagan world round about them. Let them never place their own conclusions, feelings, or ambitions above the will of GodRom. 12:3; cf. II Cor. 10:5). Let them learn to master themselves. The verb translated to exercise self-control is from the same stem as the adjective rendered self-controlled. Hence, young men are here urged to exercise the same virtue which is demanded of the overseer (Titus 1:8; cf. I Tim. 3:2), of aged men (Titus 2:2), of the young women (verse 4), and, by implication, of aged women (verse 3). 7 and 8.Since Titus, though not as young as Timothy (see p. 38), must probably still be reckoned among the young(er) men, it is logical that Paul urges him to be an example for the group mentioned in the preceding verse. Says Paul: showing yourself a model of noble deeds; in your teaching (showing) incorruptibility, dignity; (your) speech (being) sound, incensurable. A similar admonition was addressed to Timothy. He also had been admonished to be (the believers model(in speech, in conduct, in love, in faith, in purity). The word model,too, is exactly the same; hence, see on I Tim. 4:12II Thess. 3:9; Phil. 3:17). Note the beautiful co-ordination: Titus must a. admonishthe young(er) men (verse 6), and b. give them a good example(verses 7 and 8). Precept and example must go hand in hand.Precept alone will never do, for often Exampledraws where Preceptfails. [Greek] -2 _ftnref8 [Greek] The young(er) men of the various congregations entrusted to the care of Titus must be able to see in their leader what noble deedsreally are. Note the constant emphasis in the Pastorals on these noble deedsor good works. May this not be considered a reaction, on the part of Paul, to the misrepresentation and abuse of his doctrine of salvation by grace? In his teaching, Titus must show incorruptibility. He must give such clear and courageous instruction in the well-balanced truth of the gospel that it is evident to all that he has not been and cannot be infectedwith the lies and distortions of the adversaries. Moreover, his attitude and the manner in which he presents his teaching must be that of dignityor seriousness. Not only must his more formal teaching be characterized by purity of contents and gravity of method, but his entire speechwordwhenever and wherever it is spoken , whether it is uttered in the form of a sermon, a lesson, a message of consolation, or even an ordinary daily conversation, must be (soundand incensurable,that is, not open to just rebukeI Tim. 6:4). Now the intended result or purpose of such conduct is: so thatin order that he that is on the opposite (side) may be put to shame, having nothing evil to report concerning us. (As to the expression on the opposite (side) or of the opposite (party) the ellipse is obscure, note that it was the centurion who stood over against or facing Jesus on the crossMark 15:39). We read of (contrarywindsMatt. 14:24; Mark 6:48; Acts 27:4). In the passage under discussion the [Greek] is used in a metaphorical sense; opposition here amounts to (hostilityActs 26:9; 28:17; I Thess. 2:15). The one on the opposite (side) is the spiritual (adversaryI Tim. 5:14; II Tim. 2:25). The reference is especially to any one of the Cretan errorists described in Titus 1:10 16. Now when the opponent begins to notice that his shrewd little plan of spreading malicious gossip about Titus or of preferring formal charges against him miscarries, because the irreproachable conduct of Paul's representative completely disproves the insinuations and accusations that were aimed against him, this enemy of the truth will be put to shame (II Thess. 3:14; I Cor. 4:14). He will look foolish, having nothing (evilII Cor. 5:10) to report concerning &here we expect that the next word will be you (Titus), but it actually is us, for the antagonism is directed not against Titus as a separate individual but against him as a disciple of Christ; hence, really against Christ himself and all his messengers. 9 and 10. (To the family belonged also slaves. In his first epistle to Timothy the apostle distinguishes between slaves who had believing masters and those who did notI Tim. 6:1, 2). Here in Titus no such distinction is made. The command is to be transmitted to all slaves who hear the gospel; no doubt especially to all believingslaves. Says Paul, (Urge) slaves to be submissive in every respect to their own masters, to be eager to please (them), not talking backnot rebellious , not pilfering, but evincing the utmost trustworthiness. For a discussion of the slavery-question in Paul's day see on (I Tim. 6:1, 2. Had all masters and slaves everywhere taken to heart the inspired words of Paul anent slavery, this institution would have perished from the earth without blood-baths. A superficial glance at the passage now under discussion might cause one to think that their author is hardly fair to the slave, neglecting to point out the equality of slave and master before God, and apparently condoning the sins of the master. But this inference would be erroneous, for it overlooks two important facts: a. Titus 2:9, 10contains only partof Paul's teaching with respect to the master-slave relationshipEph. 5:8, 9; Col. 3:25; 4:1; Philem. 16); and b. even here in the Titus-passage the immediately following context (note particularly verse 11) stresses the full equality of allbelievers, bond and free, from the aspect of God's redeeming grace. The verb of verse 6 is again implied; hence, Urgeor admonishslaves. The three points with respect to which slaves must be admonished are: (1) Deportment. The slave must comply with the wishes of his master, and this in every respect (Col. 3:22; then Eph. 5:24). From morning until evening and in every category of work the slave must be submissive to his master. It is hardly necessary to add that this phrase in every respect must not be taken in the absolute sense, as if the apostle meant to say that even then when the master demanded of the slave that he tell a lie or commit thievery, adultery, or murder, the latter must obey. The purpose-clause at the close of verse 10 implies a restriction, for surely by agreeing to sin the slave would never be able to adorn the doctrine of God our Savior. And see also Acts 4:19; 5:29; Eph. [Greek] -2 _ftnref9 [Greek] (2) Disposition External compliance with the will of the master is not enough, however. Growling and grumbling underneath are also forbidden. The sullen disposition has never yet won a soul for Christ. Slaves, accordingly must be (eager to please, well-pleasing. This adjective is typically Pauline: elsewhere the apostle uses it no less than seventimes, while in all the rest of the New Testament it occurs only onceHeb. 13:21). And even if we add to this one occurrence the number of times Hebrews employs the cognate verb and adverb (fairness requires that we make this addition!), the frequency-ratio is still 7 5 (or if the reference in Titus is included 8 5) in favor of Paul. The negative aspect of being well-pleasing is not talking back. This [Greek] occurs nine times in the New Testament: Luke 2:34; 20:27; John 19:12; Acts 13:45; 28:19; 28:22; Rom. 10:21; Titus 1:9; 2:9. The cognate noun occurs in four passages: Heb. 6:16; 7:7; 12:3; and Jude 11. Although the basic meaning is that of talking back,it often conveys the overtone of active disobedience, resistance, rebellion, strife. See, for example, Rom. 10:21; Heb. 12:3; Jude 11. It probably has that coloring here also. Thus interpreted, the two expressions make a fitting pair: well-pleasing and not rebellious in disposition. (3) Dependability. When the master's back was turned, petty larceny was often committed. Such pilfering or purloining, whereby the slave secretly (holds backActs 5:2, 3) or (withdraws(sets apart for himself) a portion of that which belongs to his master, must not be excused by saying, The master owes me much more than this, for he has taken away my freedom and he is robbing me of my strength and talents, all without adequate compensation. The slave must show the utmost trustworthiness Rom. 3:3b; cf. I Tim. 5:12; then Gal. 5:22). Now the reason for the demand that slaves display a submissive deportment, an ingratiating disposition, and utmost dependability is this: (so that in every respect they may adorn the doctrine of God our Savior.A sanctified life, which brings into clear perspective all the fruits of transforming grace obedience, cheerfulness, integrity, etc. scintillating like so many precious jewels, is an ornament to the doctrine of God our Savior I Tim. 1:1), the Christian faith. It should cause masters to exclaim, If the Christian religion does this even for slaves, it must be wonderful! 2:11–15 11 For the grace of God has appeared, bringing salvation to all men, 12 training us in order that, having renounced ungodliness and those worldly passions, we in the here and now may live lives of self-mastery and fairness and devotion, 13 while we are waiting for the blessed hope, the appearing of the glory of our great God and Savior Christ Jesus, 14 who gave himself for us in order to redeem us from all lawlessness and to purify for himself a people, his very own, with a zest for noble deeds. 15 These things keep on telling (them) and urging (upon them) and reproving with all authority. Let no one slight you. 11 14.The grace of God considered as the reason why every member of The Christian Family can and should live a Christian life,this is the theme of one of the richest passages of Holy Writ. Note the four main thoughts: 1 The Grace of God in Christ is the Great Penetrator, Dispelling the Darkness for All and Bringing Salvation to All. God's grace is his active favor bestowing the greatest gift upon those who have deserved the greatest punishment. (gracesee N.T.C. on.) This grace has (our moral and spiritual darkness. It has appeared. The verb used in the original is related to the noun manifestation(for example, of the sun at sunrise). Upon those sitting in the darkness and in the shadow of death the grace of God had suddenly dawnedMal. 4:2;; ). It had arisen when Jesus was born, when words of life and beauty issued from his lips, when he healed the sick, cleansed the lepers, cast out demons, raised the dead, suffered for man's sins, and laid down his life for the sheep in order to take it again on resurrection-morning. Thus, grace had shed on the world Christ's holy light and had chased the dark night of sin away. The sun of righteousness had arisen with healing in its wings. The grace of God had appeared (([Greek]) for all men. Everywhere else in the New Testament this word when preceded by the article and used as a noun, means salvation; 3:6;; ), in the spiritual sense of the term. Hence, also here in (the meaning is: God's grace made its appearance salvation-bringing. Grace came to rescue man from the greatest possible evil, namely, the curse of God upon sin; and to bestow upon him the greatest possible boon, namely, the blessing of God for soul and body throughout all eternity.salvation.) It brought this salvation to all men. For a detailed explanation of this expression see on the context makes the meaning very clear. Male or female, old or young, rich or poor: are guilty before God, and from them God gathers his people. Aged men, aged women, young women, young(er) men, and even slaves (see verses 1 10) should live consecrated lives, these various groups or classes. All men here in verse 11 = us in verse 12. Grace did not bypass the aged because they are aged, nor women because they are women, nor slaves because they are merely slaves, etc. It dawned upon regardless of age, sex, or social standing. Hence, no one can derive, from the particular group or caste to which he belongs, a reason for not living a Christian life. The Grace of God in Christ is the Wise Pedagogue. The words which convey this thought are: (trains. The verb used in the original is from the same stem as is the noun. A pedagogue leads children step by step. Thus, grace, too, gently leads and guides. It does not throw things into confusion. It does not suddenly and forcefully upset the social order. For example, it does not abruptly order masters to free their slaves; nor does it unwisely command slaves to rebel forthwith against their masters. On the contrary, it gradually causes masters to see that the encroachment upon the liberty of their fellows is a great wrong, and it convinces slaves that resort to force and vengeance is not the solution to every problem. Grace trainsby teaching; 22:3), chastening (;, 22;;;; ), counseling, comforting, encouraging, admonishing, guiding, convicting, rewarding, restraining, etc. The purpose of all this is stated first negatively, then positively (which is a Pauline style-characteristic). (it induces us to reject; ungodliness,impiety, wickedness). Study the vivid description of ungodliness in (). Such ungodliness is (both terms taken in their most comprehensive meaning. When grace takes over, the sinner repudiates ungodliness. This repudiation is a definite act, a decision to give up that which is displeasing to God. No one his way into heaven. Rejecting ungodliness implies the renunciation of those worldly passions strong, sinful desires as well.desirein connection with the exegesis of.) According to scriptural usage, such worldly or sinful desires include the following: inordinate sexual desire, the liquor-mania, excessive yearning for material possessions, self-assertiveness (hence, quarrelsomeness, vanity, the lust to dominate), etc. Briefly, it refers to inordinate longing for pleasure, power, and possessions. See also (grace trains us in order that in the here and nowthis present age;;;; the coming age) we may live lives which display a changed relation: selfmastery, making the proper use of such desires or drives as are not sinful in themselves, and overcoming those that are sinful; to the neighbor:fairness, honesty, justice, integrity in dealing with others; devotion, godliness, true piety and reverence with respect to him who alone is the proper Object of worship. The Grace of God in Christ is the Effective Preparer. We aged men, aged women, young women, young men, slaves, etc. should live a Christian life because through the power of God's grace we are waiting for the blessed hope, the appearing of the glory of our great God and Savior Christ Jesus. The grace of God trains us in order that we may liveconsecrated lives, while we are waiting [Greek] -2 _ftnref10 ([Greek] the blessed hope. The waiting foror patient looking forward tomodifies the living,of which it is an attendant circumstance or further explication. It is the blessed hope for which believers are waiting. This is metonymy for the realization of that hope(that is, the realization of our earnest yearning, confident expectation, and patient waiting). We find a similar metonymy in Gal. 5:5; Col. 1:5Heb. 6:18). This hope is called blessed. It imparts bliss, happiness, delight, and glory. The adjective blessedis used in connection with Godin I Tim. 1:11; 6:15; see on these passages. Now, even the possessionof the hopeful spirit and the exerciseof hope is blessed, because of hope's: (1) immovable foundation (I Tim. 1:1, 2; then Rom. 5:5; 15:4; Phil. 1:20; Heb. 6:19; I Peter 1:3, 21); (2) glorious Author (Rom. 15:13; cf. II Thess. 2:16); (3) wonderful object (Titus 1:2; 3:7; then I Thess. 5:8; then Rom. 5:2; Col. 1:27); (4) precious effects (I Thess. 1:3; boldness of speech, II Cor. 3:12; and purification of life, I John 3:3); (5) and everlasting character (I Cor. 13:13). Then surely the realizationof this hope will be blessed, indeed! Read Dan. 12:3; Matt. 25:34–40; Rom. 8:20b; I Cor. 15:51, 52; I Thess. 4:13–18; II Thess. 1:10; Rev. 14:14–16; 19:6–9. In fact, the certainty of the realization imparts strength to the hope, and results in the graces mentioned under (4) above. Now the realization of the blessed hope is the appearing in glory. [Greek] -2 _ftnref11 ([Greek] Note the two appearings. There had been oneII Tim. 1:10). There is going to be (anotherII Thess. 2:8; cf. I Tim. 6:14; II Tim. 4:1, 8). It will be the appearing of &well, of whom? Throughout the history of interpretation that question has divided grammarians and commentators. Are we waiting for the appearing in glory of onePerson or of two Persons? Those who endorse the one-Personview favor the rendering: of our great God and Savior Christ Jesus. (Another reading has Jesus Christ, but that makes no difference in connection with the point at issue.) Now if that view be correct, those who accept Scripture's infallibility have in this passage an additional prooftext for the deity of Christ; and even those who do not accept Scripture's infallibility but who do accept the one-Personrendering must admit that at least the author of the Pastorals (perhaps erroneously, according to them) held Jesus to be one in essence with God the Father. The one-Personrendering is favored by the -2 _ftnref12 A.R.V.margin, Weymouth, Goodspeed, Berkeley Version, -2 _ftnref13 R.S.V., and many commentators: Van Oosterzee, Bouma, Lenski, Gealy, Simpson, etc. The great New Testament grammarian A. T. Robertson has given a strong defence of this view, from the standpoint of grammar, basing his arguments upon Granville Sharp's rule. Among others, John Calvin was unwilling to choose between the (one-Personand the two-Personsrendering. Yet, he emphasized that on either view the purpose of the passage is to state that when Christ appears, the greatness of the divine glory will be revealed in himLuke 9:26); and that, accordingly, the passage can by no means give any comfort to the Arians in their attempt to prove that the Son is less divine than the Father. The two-Personstheory is represented, with minor variations, in the versions of Wyclif, Tyndale, Cranmer, -2 _ftnref14 A.V., A.R.V. (text), Moffatt, and R.S.V. (margin). It has been supported by a long list of commentatorsThe Expositor's Bible], E. F. Scott, etc. and especially by the grammarian G. B. Winer. The rendering then becomes: of the great God and the Savior Jesus Christ. Winer was willing to admit that his endorsement of this view was based not so much upon grammar which, as even he admitted, allowedthe one-Person rendering as upon the dogmatic conviction derived from Paul's writings that this apostle cannot have called Christ the great God. Rom. 9:5; Phil. 2:6; Col. 1:15–20; Col. 2:9; etc. But he should have noticed that even the very context (verse 14) ascribes to (Jesusfunctions which in the Old Testament are ascribed to Jehovah,such as redeemingand purifyingII Sam. 7:23; Ps. 130:8; Hos. 13:14; then Ezek. 37:23); and that the word (Savioris in each of the three chapters of Titus ascribed first to God,then to JesusTitus 1:3, 4; 2:10, 13; 3:4, 6). It is therefore evidently the purpose of the author of this epistle (namely, Paul!) to show that Jesus is fully divine, just as fully as is Jehovah or as is the Father. The one-Personrendering must be considered the correct one. It is supported by the following considerations: (1) Unless in any specific instance there are strong reasons to the contrary, the rule holds that when the first of two nouns of the same case and connected by the conjunction andis preceded by the article, which is not repeated before the second noun, these two nouns refer to the same person. When the article is repeated before the second noun, two personsare indicated. Examples: a. (The article, preceding the first of two nouns and notrepeated before the second: thebrother your and fellow-partaker. The two nouns refer to the same person,John, and the expression is correctly translated, your brother and fellow-partakerRev. 1:9). b. Two (articles, one preceding each noun: Let him be unto you as theGentile and thetax-collectorMatt. 18:17). The two nouns refer to two persons(in this case, each representing a class). Now, according to this rule the disputed words in Titus 2:13clearly refer to onePerson, namely, Christ Jesus, for when translated word for word the phrase reads: of thegreat God and of Savior our Christ Jesus. The article before the first noun is not repeated before the second, and therefore the expression must be rendered: of our great God and Savior Christ Jesus. No valid reason has ever been found which would show that the (Granville Sharp) rule does not apply in the present [Greek] -2 _ftnref15 [Greek] In fact, it is generally admitted that the words which in the original occur at the close of II Peter 1:11refer to onePerson, and must be rendered, our Lord and Savior Jesus Christ. But if that be true, then why should not the essentiallyidentical idiom in II Peter 1:1and here in Titus 2:13be rendered, our God and Savior Jesus Christ? (2) Nowhere in the entire New Testament is the term epiphany (appearingor manifestation)used with respect to more than onePerson. Also, the onePerson to whom it refers is always ChristII Thess. 2:8; I Tim. 6:14; II Tim. 4:1; II Tim. 4:8; and II Tim. 1:10, where the reference is to the First Coming . (3) The phraseology here in Titus 2:13may well have been framed in reaction to the type of language that was often used by the heathen with respect to their own idol-gods, whom they regarded as saviors, and particularly to the phraseology in connection with the worship of earthly rulers. Was not Ptolemy I called Savior and God? Were not Antiochus and Julius Cesar addressed as God Manifest [Greek] -2 _ftnref16 [Greek] Paul indicates that believers look forward to the Appearing of the One who is reallyGod and Savior, yes our great (exalted, glorious) God and Savior, namely, Christ Jesus. The real point of the passage, in connection with all that has preceded, is that our joyful expectation of the appearing in glory of our great God and Savior Christ Jesus (effectively preparesus for the life with him. How does it do this? First, because the Second Coming will be so altogether glorious that believers will not want to miss out on it, but will want to be manifested with him in gloryCol. 3:4). Secondly, because the blissful expectation fills believers with gratitude, and gratitude produces preparedness, by God's grace. 1 Our great God and Savior Christ Jesus to whose appearing in glory believers look forward with such hope and joy is the One For the meaning of who gave himself for us in order to redeem us see on, who gave himself a ransom for all. Anyone who doubts the necessary, objective, voluntary, expiatory, propitiatory, substitutionary, and efficacious character of the act of Christ whereby he gave himself for us should make a diligent, contextual study of the following [Greek] -2 , , , Psalms 40:6, Psalms 130:8 He gave nothing less than himself,and this for us,that is, in our interest and in our stead. The contemplation of this sublime thought should result in a life to his honor. Furthermore, by his sacrificial death he merited for us the work of the Holy Spirit in our hearts. Apart from that Spirit it would be impossible for us to live the sanctified life. Christ gave himself for us with a twofold purpose: the first negative (Ps. 130:8), the second positive (II Sam. 7:23). Negatively, he gave himself for us in order to redeem us, that is, in order to ransom us from an evil power. The ransom-price was his own precious blood (I Peter 1:18, 19). And the power from which we are delivered is that of lawlessness (II Thess. 2:3), that is, indwelling disobedience to God's holy law, in whatever form that disobedience makes itself manifestalllawlessness . Positively, he gave himself for us in order to purify for himself a people, that is, in order by means of his blood and Spirit to purify us (Eph. 5:26; Heb. 9:14; I John 1:7, 9), so that, thus purified, we are fit to be a people, (his very ownEzek. 37:23). Formerly (Israelwas Jehovah's peculiar people; now the churchis. And just as Israel was characterized by zeal for the lawActs 21:20; cf. Gal. 1:14), so now Christ purifies his people with this very purpose in mind, namely, that it shall be a people for his own possession with a zest for noble deeds, deeds which proceed from faith, are done according to God's law and unto his glory (I Peter 3:13). In summary, verses 11 14 teach us that the reason why every member of the family should live a life of self-mastery, fairness, and devotion is that the grace of God in Christ has penetrated our moral and spiritual darkness and has brought salvation to all men; that this grace is also our Great Pedagogue who leads us away from ungodliness and worldly passions and guides us along the path of holiness; that it is the Effective Preparer who causes us to look forward with eagerness to the Appearing in glory of our great God and Savior Christ Jesus; and, finally, that it is the thorough-going Purifier, so that, redeemed from all disobedience to God's law, we become Christ's peculiar treasure, filled with a zest for excellent deeds. 15.As a fitting conclusion to the entire chapter (in a sense to both chapters) Paul adds: These things keep on telling (them) and urging (upon them) and reproving, with all authority. Titus must never grow slack in his duty. He must continue to do what he has been doing all along. He must constantly (talk(see on verse 1) about this glorious life of sanctification as a thank-offering presented to God for his wonderful grace in Christ. He must urgeit upon the people, doing this whenever the occasion presents itself, admonishing(see on verse 6) those who are in need of special admonition, and even reprovingTitus 1:9, 13) those who have merited reproof. All this he must do with all authority, the authority of Christ whom he represents. Let no one slight you.Cf. I Tim. 4:12. Titus must conduct himself in such a manner that no one will think around him; that is, that no one will in his heart and mind by-pass, disregard or ignore Titus, thinking, Never mind what hehas said about this or that matter. Though this command is addressed directlyto Titus who must take it to heart, it will also indirectlyhelp him in the performance of his duties, namely, when it is read to the various presbyters and congregations. Synthesis of Chapter 2 See the Outline at the beginning of the chapter. Sanctification in mutual relationships, with emphasis on the Christian family, is the theme of this chapter. Doctrine and life must agree. Hence, Titus must urge aged men to be temperate, dignified, etc.; aged women to be reverent; young men to exercise self-control (Timothy himself being their model); and slaves to be submissive in their deportment, pleasing in disposition, and of unquestionable dependability. Moreover, he wants the older women to instruct the younger ones to love their husbands and their children, to be self-controlled, chaste, domestic, kind, and submissive to their husbands. All these various classes should be motivated by the desire that the Word of God be honored, the sound doctrine adorned, and the enemy of the truth put to shame. Not a single class or group of society must fail to come under the sanctifying influence of the Holy Spirit. Has not the grace of God appeared, bringing salvation to them all? This grace is the Great Penetrator, which invaded the realm of darkness and brought light, namely, the light of knowledge, holiness, joy, and peace; the Wise Pedagogue, training us to crucify worldly passions and to live lives of Christian devotion; the Effective Preparer, pointing to the realization of our blessed hope when our great God and Savior Christ Jesus returns in glory; and the Thorough-going Purifier, in Christ redeeming us from all lawlessness and transforming us into a people for Christ's own possession, filled with a zest for noble deeds. Titus must constantly talk about this glorious life of sanctification on the part of everybody. It should be presented to God as a thank-offering for his wonderful grace. Let Titus then see to it that no one slights him or his words. On the question of slavery and race-relations see also the following: Everyday Life in Ancient Times, published by the National Geographic Magazine, 1953, pp. 175, 302, 303; J. C. Furnas, Goodbye to Uncle Tom, New York, 1956, especially pp. 285–388; note extensive Bibliography on pp. 397–418; Frank C. J. McGurk, A Scientist's Report on Race Differences, U.S. News and World Report, Sept. 21, 1956; and the pertinent articles in Lifemagazine, Sept. 3, 1956. -2 _ftn1 193 Because of its length this footnote has been placed at the end of the chapter. -2 _ftn2 194 For a fine summary of biblical teaching with respect to The Christian Home one may consult (in addition to various works on Ethics, Encyclopedia-articles, and special treatises) the excellent topical outlines in the Index of Thompson's New Chain Reference Bible, pp. 62–66, article Home. -2 _ftn3 195 See the lists on p. 201 of Burton Scott Easton's The Pastoral Epistles, New York, 1947. -2 _ftn4 196 (Titus has the sequence: aged men, aged women, young women, young(er) men,a chiastic arrangement. I Tim. 5:1, 2has: old(er) man, young(er) men, old(er) women, young(er) women. Note that three of the words in the first list differ from the three corresponding words in the second list. Aged manPhilem. 9) cannot mean church-elder, but the word which in (I Tim. 5:1has been rendered old(er) man ([Greek]) has elsewhere in the Pastorals the meaning church-elderI Tim. 5:17, 19; Titus 1:5). Aged woman ([Greek]) is fem. of [Greek], the prose form of [Greek], but old(er) woman is compar. adj. as subst. Finally, young woman is the adj. young, youthful,with fem. ending, as subst.; but young(er) woman is the compar. of the same adj. However, as remarked in connection with I Tim. 5:1, at times the comparative idea seems to have almost vanished. -2 _ftn5 N.T.C. (W. Hendriksen, New Testament Commentary) -2 _ftn6 197 It is possible to accept a different punctuation, so that instead of the rendering workers at home, kind, we would have to translate (with Bouma and others): good workersat home. But the former is more in keeping with the entire list of requirements. Note that none of the four preceding ones has a modifier; each is a single word: loving-toward-their-husbands (just one word), loving-toward-their-children (again only one word in the original), self-controlled, chaste. -2 _ftn7 198 (What age-limit does the apostle have in mind when he refers to these young(er) men? Is he thinking only of those under forty?I Tim. 4:12and II Tim. 2:22.) But then, if by aged men those of 60 and over are indicated, there would remain a large group those of 40 60 for which he has no admonition at all. Hence, young(er) men may here indicate all those under 60; or else the age-limit separating the two classes aged and young(er) may have to be lowered somewhat, say to 50 years of age. See Irenaeus, (Against HeresiesII. xxii, 5; also John 8:56, 57. ) -2 _ftn8 199 Nam parum alioqui autoritatis habebit doctrina, nisi in vita episcopi, tanquam in speculo, vis eius et maiestas eluceat. Vult ergo doctorem esse exemplar, cui se discipuli conforment (John Calvin on this passage). -2 _ftn9 200 (I see no need, therefore, of adopting the view of Bouma and others, that [Greek] (verse 10, the best text) is a limiting word and must be translated with respect to that which is good. More natural would seem to be the construction which gave rise to the rendering found in the A.V. and A.R.V.: showing all good fidelity. One might regard the original as an idiom for evincing the utmost trustworthiness. Cf. the original in Titus 3:2; II Tim. 4:14. ) -2 _ftn10 201 (The present participle [Greek] is here used in a sense in which Luke often (and Paul never elsewhere) employs the wordLuke 2:25, 38; 12:36; 23:51). Paul uses it in the sense of (receiving favorably, welcomingRom. 16:2; Phil. 2:29; thus also Luke in Luke 15:2). But this is no valid argument against the Pauline authorship of the Pastorals or the Lucan authorship of (Luke 15:2. Luke and Paul were friends. Besides, if Paul's nephew could use the word in the sense of waiting forActs 23:21), why not Paul himself? And, if the answer to this should be, But it is Luke, and not Paul's nephew, who is responsible for the word in Acts 23:21, the reply to this is once again, Luke and Paul were friends! -2 _ftn11 202 (Literally the text reads the appearing of the glory. Some (for example, A.V., Berkeley Version, Goodspeed) prefer the rendering the glorious appearing. Others (for example, Lenski and White) object to this rendering. Yet, I cannot see that the objection is very formidable. If the expression the steward of the unrighteousnessLuke 16:8) means the unrighteous steward, why cannot the phrase the appearing of the glory mean the glorious appearing? But whether a person translates one way or the other, the resultant meaning is about the same, namely, the appearing in glory (as Weymouth renders the phrase and as Bouma and others interpret it). Cf. (Matt. 25:31; Mark 13:26; II Thess. 1:10. ) -2 _ftn12 A.R.V. American Standard Revised Version -2 _ftn13 R.S.V. Revised Standard Version -2 _ftn14 A.V. Authorized Version (King James) -2 _ftn15 203 (See Gram.N.T., pp. 785–787; also same author (A. T. Robertson), The Minister And His Greek New Testament, New York, 1923, pp. 61–68. Now if it could be established that not only is [Greek] a proper name but that in addition Paul generally refers the epiphany to two Persons, we would have something parallel to the expression of theGod our and of Lord Jesus Christ where in spite of the onearticle the reference is in all probability to twoPersons, and the phrase can be rendered: of our God and of the Lord Jesus ChristII Thess. 1:12). See N.T.C. on I and II Thessalonians, p. 164, the last paragraph, and also footnote 117 on that page. But II Thess. 1:12and Titus 2:13are not identical. -2 _ftn16 204 See E. Stauffer, Christ and the Caesars, Philadelphia, WThJ, XVIII, Number 2 (May, 1956), pp. 171–176. And see also footnote 76. -2 _ftn17 205 Read also A. A. Hodge, The Atonement, Philadelphia, 1867; and L. Berkhof, Vicarious Atonement Through Christ, Grand Rapids, Mich., 1936. CHAPTER III Outline of Chapter 3 Theme: The Apostle Paul, Writing to Titus, Gives Directions for the Promotion of the Spirit of Sanctification In Social (i.e. Public) Life 3:1–8 Believers should be obedient to the authorities. They should be kind to all men, since it was the kindness of God our Savior not our own works! which brought salvation. 3:9–11 On the other hand, foolish questions should be shunned, and factious men who refuse to heed admonition should be rejected. 3:12–15 Concluding directions with respect to kingdom-travelers (Artemas or Tychicus, Titus, Zenas, Apollos) and Cretan believers in general. Greetings. 3:1–8 3 1 Remind them to be in subjection to rulers (and) to authorities, to be obedient, to be ready for every good work, 2 to revile no one, not to be contentious, to be genial, showing all mildness toward all people. 3 For at one time we also were without understanding, disobedient, deluded, enslaved to various passions and pleasures, living in malice and envy, detestable, hating each other. 4 But when the kindness of God our Savior and his love toward man appeared, 5 he saved us, not by virtue of works which we ourselves had performed in (a state of) righteousness, but according to his mercy through the washing of regeneration and renewing by the Holy Spirit, 6 which he poured out upon us richly through Jesus Christ our Savior, 7 in order that, having been justified by his grace, we might become heirs-in-hope of life everlasting. 8 Reliable (is) this saying, and about these matters I want you to speak with confidence, in order that those who have their faith fixed on God may be careful to apply themselves to noble deeds. These matters are excellent and beneficial for (all) people. To the directions for the promotion of the spirit of sanctification in congregational life (chapter 1) and in family and individual life (chapter 2) are now added: Directions for the promotion of the spirit of sanctification in public life. The positivepart of this section is found in verses 1 8, the negativepart in verses 9 and 10, while the remaining verses of the chapter form a fitting conclusionto the entire letter. As to the positive part (verses 1 8) note: 1. The Reminder: obey the magistrates and be kind to everyone (verses 1 and 2). 2. The Reason: at one time we were like these outsiders, and were it not for the sovereign kindness of God Triune we would be like them today (verses 3 7). a. What we were at one time: without understanding, etc. b. The sovereign kindness of the Father c. The work of the Holy Spirit d. The grace of Jesus Christ e. The purpose of all this: life everlasting for us. 3. The Re-affirmation: these matters must be asserted with confidence, for they are excellent and beneficial for (all) people (verse 8). 1 and 2. Remind them to be in subjection to rulers (and) to authorities, to be obedient, to be ready for every good work, to revile no one, not to be contentious, to be genial, showing all mildness toward all people. Although believers, being heavenly-minded, look forward with joy to the day of the glorious appearing of him who bought them with his own precious blood, they must never forget their duty here on earth. Titus must (remindthem of thisII Tim. 2:14), in order that at all times they may be good citizensand good neighbors. For the Christian's relation to the State see also on (I Tim. 2:1–7; cf. Matt. 17:24–27; 22:15–22; Rom. 13:1–7; I Peter 2:13–17. The expression Remindthem to be in subjection, probably implies that Paul had talked to the Cretans about this important matter while he was with Titus on the islandII Thess. 2:5). Moreover, from the writings of Polybius and of Plutarch it appears that the Cretans were fretting and fuming under the Roman yoke. It is possible,therefore, that this circumstance had something to do with the precise nature of the present reminder. It has been pointed out by several commentators that while Timothyat Ephesus was ordered to see to it that believers cease not to prayfor rulers, Titusis told to remind the Cretans to be in subjectionto rulers. But see also Rom. 13:1–7. At any rate, the Christian message will be ineffective unless, in obedience to the fifth commandment in its broader meaning, believers render unto Cesar the things that are Cesar's, and unto God the things that are God's. To those, then, who not only actually (rulebut as such have also been invested with divine authorityRom. 13:1) hence, to rulers and authorities believers must not only in a general way outwardly subject themselvesbut must even be inwardly obedient,carrying out with a willing heart all the particular commands;for example, those with respect to paying taxes, being orderly in behavior, displaying honesty in business, etc.Acts 5:29holds whenever any human regulation clashes with the law of God. Not only that, but whenever the need presents itself think of epidemics, wars, conflagrations, etc. believers must be ready to show their good spirit, in thorough co-operation with the government which protects them. Note same connection in (Rom. 13:3. They must not only be thoroughly equipped but also ready and eager for every good workTitus 3:1and II Tim. 3:17). The expression ready for every good work forms a natural bridge between the duties which believers owe to their government and those which they owe to their neighbors. In the five requirements which follow, a climax is clearly observable. It stands to reason that believers should never (revileany oneI Tim. 6:4). Not many believers will even need such a reminder. Insulting and abusive language is surely out of place for anyone, certainly for believers. A more stringent requirement is the one which demands that believers be not even (contentiousor quarrelsomeI Tim. 3:3). But more than the absence of a vice is expected of them. A positive virtue must display itself in all their contacts with those outside the church: Christians must be (genialI Tim. 3:3), that is, ready to yield personal advantage, eager to help the needy, kind to the weak, considerate toward the fallen, always filled with the spirit of sweet reasonableness. The climax is surely reached with the words: showing (allmildnessII Tim. 2:25) toward allpeople. Note the play on [Greek] -2 _ftnref1 [Greek] reflected also in the -2 _ftnref2 A.V.and -2 _ftnref3 (A.R.V.renderings. Showing somemildness toward somepeople might not be so difficult. Nor showing allcomplete, thorough-going) mildness to somepeople, or somemildness to allpeople. But to show allmildness to allpeople, even to all those Cretan liars, evil brutes, and lazy bellies, was an assignment impossible of fulfilment apart from God's special grace! 3.The reason why this must,nevertheless, be donecanbe done is stated in the beautiful passage beginning with the words: For at one time we also were without understanding, disobedient, deluded, enslaved to various passions and pleasures, living in malice and envy, detestable, hating each other. Reflection upon our own former condition makes it easier for us to be mild and kind toward others. Note, For at one time (wealso were &Wemeans: I, Paul, who write the letter; you, Titus, who receive it; and further, all believers in Crete, and in fact, all believers everywhere. Paul, too, had been a slave of sin. To be sure, he had been zealous for the traditions, but at the same time he had been persecuting the churchI Tim. 1:13; then Gal. 1:11–17). As to what Titus had been, read (Gal. 2:2, 3. This merciful inclusion of oneself is very effective and appealing. It causes the reader (Titus) and the hearers (the Cretan believers when the letter is read to them) to feel that the writer is standing on common ground with them and understands themTitus 1:4; then I Thess. 5:9; Rev. 1:9). Moreover, the sharp contrast between what men (werein their state of sin and what they have becomesince they entered the state of grace encourages gratitude to God; hence also goodwill toward the neighbor who was made in God's image.I Tim. 1:12–17; then Rom. 6:17–23; I Cor. 6:11; Eph. 2:2–13; 5:8; Col. 3:7; and cf. I Peter 4:3.) We are not surprised, then, to notice that over against the seven virtues mentioned in verses 1 and 2, showing what (Cretan) believers should be,are placed an equal number of vices (verse 3) showing what we once were. We were (without understandingI Tim. 6:9), not only ignorant, but by nature actually (unableto discern the things of the SpiritI Cor. 2:14; cf. Rom. 1:21; Eph. 4:18). Disobedient (to both divine and human authorityTitus 1:6, 10; 3:1; then II Tim. 3:2; Rom. 1:21, 30), heeding neither the voice of conscience nor the admonitions of parents or the laws of civil magistrates. Deluded (II Tim. 3:13), made to wander from the truth, living in a world of unreality, imagining that license is liberty. Though we considered ourselves to be free, we had become slaves: Enslaved to various passions and pleasures, (allowing these strong evil desires to dominate our life and conduct.passionssee on II Tim. 2:22; 3:6, and for pleasurescf. Luke 8:14; James 4:1, 3; II Peter 2:13.) The world apart from Christ passes in review, and what a sorry spectacle it is. Here we come: the glutton and the toper, the miser and the spend-thrift, the mad-cap and the dotard, the sports-worshiper and the sluggard, the fraud and the fop, the sadist and the rapist, the tiger and the wolf. Cf. Rom. 1:18–32; Gal. 5:19–21. Some serve one master, some another, but by nature all are slaves to those terrible drives which they have never learned to control, and which, according to some modern psychologists they should not even try too strenuously to hold down! Living (leading, with a lifeunderstood; cf. I Tim. 2:2) (in malice and envy. This maliceis not mere mischief as in With Malice Toward Some. No, it is badness, perversity, wickedness; especially the evil disposition of the mind. One of its most soul-destroying manifestations is envy,an evil which, as the probable etymology of the Greek word implies, causes one to waste away. Has not envy been called that vice whose rage nothing can allay, the eldest-born of hell? Does it not feed on the living, never ceasing until they are dead? Is it not the rottenness of the bones?Prov. 14:30). See also what (Paulsays about it elsewhereI Tim. 6:4; then Rom. 1:29; Gal. 5:21; Phil. 1:15) and cf. Matt. 27:18; Mark 15:10; James 4:5; and I Peter 2:1. Our English word envyis from the Latin in-video, meaning to look against, that is, to look with ill-will at another person because of what he is or has.Jealousy,it has been well said, is afraid of losing what it has; envyhates to see another person have something. Thus, Mr. A. is jealousof his own honor, and is enviousof Mr. B. s superior skill. It was envy which caused the murder of Abel, threw Joseph into a pit, caused Korah, Dathan, and Abiram to rebel against Moses and Aaron, made Saul pursue David, gave rise to the bitter words which the elder brother (in the Parable of the Prodigal Son) addressed to his father, and crucified Christ. (Lovenever enviesI Cor. 13:4). Detestable,odious, fulsome, offensive, disgusting, repulsive. In the New Testament the word used in the original occurs only here, but Philo the Jew (20 b.c. a.d. 50) also uses it. The unconverted sinner by means of his attitude to God and man causes loathing. Hence: Hating each other.This is the natural result when detestable people in all their gruesomeness are nevertheless forced somehow to live with each other and to meet each other in a hundred different ways. Such were we at one time, says Paul. Hence, let us not be too hard on the people who are still in that condition, but let us strive by godly conduct to win them for Christ. 4 6.And let us do this from the motive of gratitude for what we ourselves have received. Hence, Paul continues, But when the kindness of God our Savior and his love toward man appeared, he saved us.What a striking contrast, a doublecontrast, in fact! (1) Over against man's inhumanity to man pictured in verse 3, is portrayed God's benignityonlyby Paul: Rom. 2:4; 3:12; 11:22, etc. and (lovefor manActs 28:2). And (2) upon the Stygian darkness of our (past(verse 3) dawnsdramatically the light of the Father's kindliness and pity which brought us into the presentstate of grace.epiphanymentioned earlier; see on Titus 2:11.) This, let it be emphasized, is more than an (argument. It isan argument, to be sure, as has already been pointed out. But it is morethan that. It is the outpouring (in proverbial language; see on verse 8) of a heart which is glowing with love in return for God's love. It must be borne in mind that Paul writes as one who has in his own life experiencedall this. He does not stand next to his story, but he is himself part of it. Hence, these words about the kindness of God our Savior and his love toward man are as warm and tender as was the heart of this same apostle, a man who was often seen to weep, and who once wrote very touchingly, The Son of God loved me,and gave himself up &for me! Gal. 2:20). The expression the kindness and the love toward man is oneconcept; hence, the verb in the original is singular. The expressionas such is found also in the works of pagan moralists, but the contentas used here in Titus 3:4is unique. Here is not the kindness and the love ascribed to some earthly ruler upon whom the praises of men are being showered, praises which he has hardly deserved; but here is the realbenignity and love. The expression love-toward-man is oneword, exactly the same word as our philanthropy. Nevertheless, since in present English usage the term philanthropy is often understood as referring only to the work of practical benevolence, a work of which men are the authors as well as the recipients, it is probably best to retain the beautiful rendering which is found in our common English versions; for certainly, as Paul uses the term it combines both the love itself and its generous outpouring upon mankind. By retaining the rendering lovetoward man one is immediately reminded of John 3:16, which beautifully expresses the truth which the apostle had in mind. It was the kindness and the love of (God our SaviorI Tim. 1:1; Titus 1:3; 2:10) which came to man's rescue. It was he, namely, God the Father, who (savedus, rescuing us from the greatest evil and bestowing upon us the greatest blessingI Tim. 1:15). He saved us:Paul, Titus, in fact all those who in course of time become the recipients of this great blessing. Now, in order to make us all-the-more-ready to help others who as yet are unsaved, and to prevent us from ever saying, But they do not deserveour help, Paul stresses the fact that we, on our part, did not deserve our salvation either. He does this by pointing out that negativelythe Father saved us not by works which we ourselves had performed in (a state of) righteousness,and positivelybut according to his own mercy.So strong is Paul's emphasis upon this completely sovereign(that is, by us wholly unmerited) character of our salvation, that (as is clear in the original; and see also the renderings of the A.V. and A.R.V.) he causes this entire lengthy compound phrase to precedethe verb saved. Thus, A.V. has: 4 But after that the kindness and love of God our Saviour toward man appeared, 5 Not by works of righteousness which we have done, but according to his mercy he saved us & As concerns the word-order, that rendering is correct. The only objection which many have felt is this, that, unless one pays very close attention to the punctuation, he is in danger of mentally construing the compound phrase as if it were a modifier of the verb appeared,and not of the verb saved. Not (byGal. 2:16) works which we ourselves had performed in a state of righteousness. The implication is: there were no such works. Neither Paul nor anyone else had ever performed such a work, for before God and his holy law (allboth Jews and pagans are by nature under sinRom. 3:9). Hence, if men are ever to be saved at all, it can only be done according to his (God's) own mercy. Note, not only are men saved (ofor byor on the basis ofhis mercy (all this, to be sure, is implied), but according tohis mercy, the wideness of God's mercy being the yardstick which determines the wideness of their salvationEph. 1:7). Other passages of Scripture which similarly emphasize the completely sovereign character of God's grace in saving man are quoted on p. 307 of -2 _ftnref4 N.T.C.on John, Vol. [Greek] -2 _ftnref5 ([Greek] God's mercyI Tim. 1:2) is his kindnessand pityto those in needor in distress. The means employed in saving us is indicated by an additional modifier of the verb he saved,namely, through a washing of regeneration and renewing by the Holy Spirit.Note through a washing ([Greek], [Greek]), not through a laveror basin for washing. The washing referred to is wholly spiritual. It is that of regeneration and renewing,regarded as one concept. The term regenerationas applied to individualsoccurs only in this one New Testament passage.Matt. 19:28has reference to the cosmic regeneration. Literally it means (new birth,the being born againpalin= again, plus genesia= birth; hence, palin-genesia). But though (the wordoccurs only this once, the ideais found in many other passagesJohn 1:13; 3:3, 5 8; I Peter 1:23; I John 2:29; 3:9; 4:7; 5:1, 4, 18; cf. also II Cor. 5:17; Gal. 6:15; Eph. 2:5; 4:24; and Col. 2:13). I know of no better definition than that which is given by L. Berkhof, namely, Regeneration is that act of God by which the principle of the new life is implanted in man, the governing disposition of the soul is made holy, and the first holy exercise of this new disposition is secured. [Greek] -2 _ftnref6 [Greek] The present passage, in connection with its context, places emphasis on the following particulars in connection with this wonderful work of God: (1) It is the work of the Holy Spirit. This stands to reason, for in Scripture it is especially the third person of the Trinity who is represented as the bestower of life; hence, also of spirituallife. Also, it is he, the HolySpirit, who takes the lead, as it were, in the work of making men holy. (2) It precedes and gives rise to the process of renewing. While the latter is a life-long activity, the former is a single act, an instantaneous change. (3) It affects the entire man. Note: he saved us. (4) It is a radicalchange, so that those who beforehand were loaded down with the seven vices mentioned in verse 3 are now in principleadorned with the seven virtues mentioned in the verses 1 and 2. The word renewingis found also in Rom. 12:2. That passage indicates that although this work, as well as regeneration, is ascribed to the Holy Spirit, nevertheless, there is this difference: regenerationis entirely the work of God, but in renewingor sanctificationman as well as God takes part. While regenerationis never directly perceived by man, and becomes known to him only because of its effects, renewalrequires the consciousand continuedsurrender of man's whole personality to the will of God. For the definition I quote once more L. Berkhof (p. 532 of the work mentioned in footnote 208): Sanctification is that gracious and continuous operation of the Holy Spirit, by which he delivers the justified sinner from the pollution of sin, renews his whole nature in the image of God, and enables him to perform good works. It is clear from such passages as (John 3:3, 5and especially Eph. 5:26Heb. 10:22) that this washing of regeneration and renewing stands in some relation to the rite of baptism. Undoubtedly, also here in Titus 3:5there is an implied reference to this sacrament. However, discussing that problem here,while commenting on a passage in which the wateris not even mentioned, would take us too far afield. See, however, N.T.C. on John 3:3, 5. Now, in order to place still more emphasis on the fact that believers do not have a reason for falling short in their duty of winning others for Christ through godly conduct, Paul adds the following words, with reference to the kindness of God in saving us and imparting to us his enablingSpirit: whichwhom,namely, this Spirit he(namely, God the Father) poured out upon us richly through Jesus Christ our Savior. Note how in this passage God the Father, God the Spirit, and God the Son are beautifully combined. God the Father not only gives his Son but also pours out his Spirit. The reference is to Pentecost (Acts 2:17, 18, 33). Organically speaking, the Spirit was poured out upon the church of the present and of the future; for, that Spirit having once established his personal residence in the church, never leaves it again. Hence, Paul can say, whom he poured out upon us. The adverb (richlyindicates the rich supply of spiritual gifts which results from this outpouring. No one has any right to say, I can do nothing in the kingdom, since God has given me nothing. The beautiful phrase through Jesus Christ our Savior indicates that the latter through his atoning sacrifice and prayer secured for his people the gift of the Holy SpiritJohn 14:16; 16:7). 7.Our former state, described in verse 3, has ended. The blessings described in verses 4 6 have been and are being received. Their purpose and result is now stated: in order that, having been justified by his grace, we might become heirs-in-hope of life everlasting. The process of reasoning which we find in these verses (verses 3 7) is familiar to the student of Paul's epistles. Note the three stages: We (wereby nature children of wrath we have been madealive we now look forwardby faith to the ages to come when we shall receive even greater gloryEph. 2:1–10); We (wereidol-worshippers we nowserve the true and living God we awaitthe coming of the Son of God from heavenI Thess. 1:9, 10), and our everlasting fellowship with him (I Thess. 4:13–18). We (wereungodly and ruled by worldly passions we have renouncedall this and are now living lives of self-mastery and fairness and devotion we are waiting forthe realization of the blessed hopeTitus 2:11 13). Having just mentioned Jesus Christ our Savior, Paul, still thinking about the grace of God in Christ, continues, in order that having been justified by hisgrace (as effective, meriting cause), etc. Note the aorist passive participle having been justified. This does not mean having been made upright. [Greek] -2 _ftnref7 ([Greek] It means having been declared righteous.Justification is that act of God the Father whereby he counts our sins to be Christ's, and Christ's righteousness to be oursII Cor. 5:21). It is the opposite of (condemnationRom. 8:33, 34). It implies deliverance from the curse of God because that curse was placed on Christ (Gal. 3:11–13). It means (forgivenessfull and freeRom. 4:6–8). It is God's free gift, the fruit of (sovereign grace,and not in any way the result of human goodness or accomplishmentRom. 3:24; 5:5, 8, 9). It brings peace to the soul (Rom. 5:1), a peace that passes all understanding. It fills the heart with such thanksgiving that it produces in the life of the believer a rich harvest of good works. Hence, justification and sanctification, though ever distinct, are never separate but stand in the closest possible relation to each other (Rom. 6:2; 8:1, 2). The purpose, then, of the work of God in saving us is that &we might become heirs &of life everlasting; that is, that (even now in this present lifewe might have the right as children to look forward to the full possession of that which we now possess only in principle. When that future day arrives, we shall rejoice in the richest possible (because sinless!) fellowship with God in ChristJohn 3:16; 17:3), basking in the sunshine of his love (John 5:42) and partaking, to the fullest extent possible for man, of his joy and glory (John 17:13). That life differs, accordingly, (in essencefrom the life (?) of the unbeliever, and in degreeeven from the life of the believer here below. It is, moreover, actually ever-lasting,that is, never-ending. Of that life as it is in principle we are nowthe possessors; and of that life as it will be in perfection we are even nowthe heirs, but heirs-in-hope, hoping heirs. But this hope will certainlybe realizedRom. 5:5). 8.Reflecting on the gospel-summary given in verses 4 7 the apostle continues: Reliable (is) this saying, and about these matters I want you to speak with confidence, in order that those who have their faith fixed on God may be careful to apply themselves to noble deeds. This, then (that is, verses 4 7), was the last of the five great sayings. See on I Tim. 1:15for the meaning of the introductory formula, Reliable is the saying. It is about thesematters namely, a. the kindness of the Father and his love toward man; b. the work of the Holy Spirit in regenerating and renewing man; c. the grace of Jesus Christ considered as the effective cause of our justification; and d. the purpose of all this: that we might become what we are today, heirs-in-hope of life everlasting that Paul wants Titus to speak with confidence. Others, to be sure, speak with confidence about frivolous matters; matters, moreover, about which they know nothingI Tim. 1:7; and see on verse 9 below . Let Titus then stress those matters of which he has become firmly and rightfully convinced, the purpose being that those who have their faith fixed on God (note perfect participle, indicating both the past action and the present abiding result) may be careful to apply themselvesto noble deeds. They should concentrate their thoughton such deeds of gratitude, applyingthemselves with diligence to their performance, and making this their chief business. These mattersthat is, the things just mentioned: the kindness of the Father, the work of the Holy Spirit, etc. are excellent and beneficial for (all) people.Not only are these things excellent in themselves, but they are also beneficialuseful, profitable;see on I Tim. 4:8; II Tim. 3:16; also in classical Greek and in the papyri . Moreover, when appropriated by faith, they benefit men in general,not this or that particular class. They bring life, light, joy, and peace where before there was death, darkness, sadness, and fear. 3:9–11 9 But as for foolish inquiries and genealogies and wrangling and skirmishes about the law, shun them, for they are unprofitable and futile. 10 After a first and a second warning have nothing further to do with a factious person, 11 knowing that such an individual is distorted and sins, being self-condemned. 9.A few negative directions are now added: But as for foolish inquiries and genealogies and wrangling and skirmishes about the law, shun them, for they are unprofitable and futile. This is in strong contrast with the preceding: Titus must (dothe one, but avoidthe other. The order of the words in the sentence (the compound object placed before the verb) and the absence of the article before any of the four nouns, these facts clearly prove that all possible emphasis is placed on the quality and contents of the object. It is exactly foolish inquiries,namely, investigations into genealogical lore, that must be avoided. It is precisely wrangling,namely, skirmishes about the law, that must be given a wide berth. See also on Titus 1:9, 10, 14. The matters referred to have been described in detail in connection with I Tim. 1:3–7, 19, 20and I Tim. 6:3 5(see on these passages). Let Titus then shunII Tim. 2:16) the Jewish legends and the stipulations, the inquiries and the wrangling. When he sees them coming, let him turn around and flee! Let him see these things for what they truly are: unprofitable, futile. What a sharp contrast between all this uselessnonsense and the very usefulmatters about which Paul has just spoken in verses 4 7 (see also verse 8). A minister who does justice to the latter will have no time for the former. 10, 11.And what must be the attitude of Titus toward those church-members who are roped in by these specialists in genealogical lore and by these law-skirmishers, and who begin to make propaganda for this unworthy cause? Says Paul: After a [Greek] -2 _ftnref8 [Greek] and a second warning have nothing further to do with a factious person, knowing that such an individual is distorted and sins, being self-condemned. Paul speaks about a heretical person. Originally, the word heresy ([Greek]) simply meant that which one chooses for himself, an opinion. This meaning gave rise to another, namely, a set of persons professing certain definite principles or opinions, hence a (schoolor party;for example, the party of the SadduceesActs 5:17), and the party of the Pharisees (Acts 15:5; cf. 26:5). While in certain contexts this neutral meaning persisted for a while, the term began to be used also in an unfavorable sense. Cf. our English word (faction. In that sense there were factionsin Corinth ( I am of Paul, I am of Apollos, etc.). When Tertullus called Paul a ringleader of the factionsect) of the Nazarenes, he was not trying to pay him a compliment. Cf. also (Acts 24:14where Paul says, after the Way which theycall a factionsect). And see Acts 28:22. Accordingly, a factious personis here a person who without justification creates division. In the light of the context it is probable that the rendering a heretic is not far off. At any rate, the word is moving in that direction. The factious person of whom the apostle is thinking has accepted the sinister philosophy of the Cretan errorists who specialized in foolish inquiries and law-skirmishes (see on verse 9). As has become clear, their error touched both doctrine and life, as is usually the case. It is true, of course, that the term as here used need not be restricted to a particular type of fanatic. Everyfactious person stands condemned here. The apostle demands that when the time is ripe such a person shall be (rejected. The expression Have nothing further to do with must be taken in the sense of refuse, rejectI Tim. 5:11; II Tim. 2:23). There seems to be a reference here to Matt. 18:15–17. Official exclusion from church-membership is probably indicated. This is not surprising, for Titus will know that such an individualRom. 16:18, etc. , who not only creates division but also after repeated warnings persists in this practice, is distorted and is sinning. The word rendered is distorted is very descriptive. Such a person is not living and seeing straight. He is mentally and morally turnedor twisted. He is even worse than the man who colloquially is sometimes called a screw-ball. He is actually living in sin. What makes his sin very bad is the fact that he knowsthat he is sinning. If his conscience has not already spoken plainly, he has at least been warned, and that not once but twice. Hence, he sins being self-condemned. In this connection the qualification is very important, namely, After a first and a second (warningadmonition). Both this noun and the cognate verb (to warn, to admonish;literally to put in mind) are used elsewhere only by Paul (I Cor. 10:11; Eph. 6:4; for the verb, Acts 20:31: Paul speaking; Rom. 15:14; I Cor. 4:14; Col. 1:28; 3:16; I Thess. 5:12, 14; II Thess. 3:15). The qualification indicates that, according to Pauline teaching, discipline must ever spring from love, from a desire to heal, never from a desire to get rid of an individual. Much patience must be shown. Even when the error is very grievous and dangerous, as in the present instance, every effort must be put forth to win the erring one. If the member, having been lovingly warned, refuses to repent and continues his evil work in the midst of the congregation, the church through its officers and by means of the entire membership must redouble its efforts. There must be a second warning. But if even this remedy fails, he must be expelled. Even this extreme measure has as one of its purposes the reclamation of the sinner. This, however, can never be the only purpose. The welfare of the entire church (Matt. 12:25) unto the glory of God must never be lost sight of. That, after all, is the main objective of discipline (II Thess. 3:14, 15). 3:12–15 12 As soon as I shall have sent Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. 13 Do all you can to help along on their journey Zenas the law-expert and Apollos, so that they may lack nothing. 14 Besides, let also our people learn to apply themselves to noble deeds for these occasions of imperative need, in order that they may not be unfruitful. 15 All those who are with me send you greetings. Greet those who love us in faith. [Greek] -2 _ftnref9 [Greek] (be) with you all. 12. (The bodyof the letterTitus 1:1 3:11) is finished. Was it written by an amanuensiswho faithfully reproduced Paul's message, retaining in every instance the latter's style, hence also most of his words, but here and there making use of his own vocabulary, the whole having been subsequently approved by the apostle? And did Paul then add verses 12 15, writing themwith his own hand? See N.T.C. on II Thess. 3:17. However that may be, fact is that, as could be expected, the concluding section consists almost entirely of words which are also found in the Ten (Paul's epistles apart from the [Greek] -2 _ftnref10 [Greek] Says Paul: As soon as I shall have sent Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. At this moment Paul is probably somewhere in Macedonia (Philippi?). He is certainly not in Nicopolis, though the subscription found in late manuscripts states that it was from that place that the letter to Titus was sent. If that had been true, Paul could not have written, I have decided to spend the winter there. The apostle desires to spend the winter with Titus. He has decided upon Nicopolis as the meeting-place. Since this name is mentioned without any further clarification, it probably refers to the most well-known of all the Victory Cities, namely, the one situated on the southwest promontory of Epirus, in Greece. Its site was a few miles north of the modern Preveza. The ancient city of Nicopolis had been founded and had been constituted a Roman colony by Augustus, as a memorial to his victoryover Antony and Cleopatra at nearby Actium (31 b.c.). Nicopolis was certainly a suitable meeting-place, and this for one or more of several possible reasons, such as: It was more or less centrally located: Paul would have to travel almost as far southwest as Titus would have to travel northwest. Consult a map. It was a fine winter-resort. Moreover, the winter-months were not suitable for sea-travel (Acts 27:12; 28:11; I Cor. 16:6; and II Tim. 4:21). It was an excellent base of operations for mission-activity in Dalmatia. It seems probable that Titus actually reached Nicopolis, and performed some evangelistic work in Dalmatia, to which he returned at a later time (II Tim. 4:10). It was a fine stepping-stone to places farther west. Did Paul intend to go from there to Spain as soon as the winter-season was over? But although Titus must (do his bestII Tim. 2:15; 4:9, 21; Gal. 2:10; Eph. 4:3; I Thess. 2:17) to meet Paul at Nicopolis, Crete must not be left without a good leader. Conditions were too serious to permit even a brief period of vacancy. As soon as a replacement arrives, Titus can leave, but not before. Note that Paul does not say, The Cretans can easily take care of themselves during your absence. He realizes that churches cannot be made indigenous over-night. As long as leadership from the outside is necessary, it must be provided. So Paul is going to send either Artemas or Tychicus. Both of these men may be regarded as Paul's co-workers and envoys, performing kingdom-work under his authority and supervision. The name Artemas is probably an abbreviation of Artemidorus, meaning gift of Artemas, the Greek goddess of hunting, corresponding to the Roman Diana. No further reliable information has come down to us with reference to this man. What is known about Tychicus has been summarized in II Tim. 4:12; see on that passage. His name, meaning fortuitous may be connected with that of the Greek goddess Tyche, that is, Fortune. There are those who think that when Paul had to make up his mind whom to send to Crete, whether Artemas or Tychicus, he commissioned Artemas for that task. They deduce this from the fact that during his second imprisonment the apostle reports that he has commissioned Tychicus for Ephesus (II Tim. 4:12). This could be a questionable deduction. 13.With reference to the bearers of the letter Paul has a friendly word: Do all you can to help along on their journey Zenas the law-expert and Apollos, so that they may lack nothing. What kind of law-expert was Zenas? Before his conversion to the Christian faith, had he been an expounder of the law of Moses, or was he a Roman jurist or lawyer with whose assistance a will was made or a lawsuit was instituted? Some prefer the latter view, giving as their reason that the man could hardly have been a Jew since he has a Greek name, a name which is probably an abbreviation of Zenodorus, meaning gift of Zeus. But there were many Jews with Greek names. Were not Paulosand Apollos Jewswith Greek names? Others, putting two and two together in an interesting way, surmise that Zenas as well as Apollos was a Jew, andthat both of these good Christians who were also experts in Jewish lore were sent to Crete in order to curb the influence of those who specialized in Jewish myths at the expense of the true gospel. This may be true, but all we really know is that Zenas, in some sense a law-expert, and Apollos, who were in all probability bearers of the letter, were on a journey, and that Titus is ordered to do everything possible to help them along on this trip. To what ultimate destination? Again, we simply do not know. These men must be provided with food and lodging while in Crete, and must be aided in every way so that, lacking nothing,they may be able to continue their travels. Apollos is a familiar figure. He was a Jew, a native of Alexandria (Acts 18:24), the famous Egyptian library-and-university-city which had been founded by Alexander the Great in the year 332 b.c. He was, moreover, an orator, mighty in the scriptures. Having come to Ephesus, where he spoke boldly in the synagogue, he had been taught the way of God more accurately by Priscilla and Aquila (Acts 18:26). Thus equipped, he had gone to the province of Achaia where he proved to be a great blessing to believers, and powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ (Acts 18:27, 28). Afterward he had returned to Ephesus (I Cor. 16:12). He was a good friend of Paul (I Cor. 3:6). We may be sure that both Paul and Apollos were grieved by the party-spirit which plagued the Corinthian church (I Cor. 1:12). 14.Titus, then, must help these men along on their journey, but he should not try to shoulder the burden alone. Hence, Paul continues, Besides, let also our people learn to apply themselves to noble deeds for these occasions of imperative need, in order that they may not be unfruitful. In the light of the immediate context the meaning must be: Titus, do not fail to encourage (our folks(see p. 11), that is, the believers on the island of Crete, to co-operate wholeheartedly in all these manifestations of generosity. They should keep on learningthings of this kind, that is, they should become experiencedin well-doingI Tim. 5:4; Phil. 4:11), just as Paul himself had learnedto be content in whatsoever state he was. This learning through practice is the finest self-education anyone could ever desire. The Cretan believers, then, should learn to apply themselves to noble deeds (see on verse 8; cf. verse 1) for these imperative needs (thus literally). Cf. (Acts 20:34; 28:10. If Paul was at Philippi when he wrote this letter, he did not have far to look in order to point to brilliant examples of men and women who understood this duty and were learning it better and better right alongPhil. 2:25; 4:16). The purpose is: in order that they may not be unfruitful (Matt. 7:15; 13:8, 23; John 15:8; Gal. 5:22). The author of this epistle realizes fully that though grace is (the rootTitus 3:7; cf. Eph. 2:8), noble deeds are (the fruitEph. 2:10) of the tree of salvation. 15.The farewell greeting consists of three parts: All those who are with me send you greetings.All the fellow-workers who are in the company of ([Greek]) the apostle send greetings to Titus. Cf. II Tim. 4:21; then Acts 20:34. Greet those who love us in faith.Titus is asked to convey the greetings of Paul and of his companions to those who are filled with affection for them in the sphere of the Christian faith. Grace (be) with you all.Upon all the believers who hear this letter when it is read to them God's favor in Christ for those who have not deserved it is pronounced. In their [Greek]) it will dwell, filling their hearts with peace and joy. For details see N.T.C. on I Thess. 1:1. Synthesis of Chapter 3 See the Outline at the beginning of this chapter. Sanctification in public relations is stressed in the present chapter. Believers should be obedient to the authorities. They should be kind to all men, since it was the kindness of God our Savior not our own works! which brought salvation. For the synthesis of the first eight verses see p. 385. On the other hand, foolish inquiries into genealogical lore and skirmishes about the law should be shunned, for they are unprofitable and futile. Factious men who refuse admonition should be rejected. Such people are mentally and morally turned or twisted. Moreover, they knowthat they are sinning, for if their conscience has not already told them this, they have at least been so informed by the church on the basis of the Word. Hence, they sin against better knowledge. In his Concluding DirectionsPaul tells Titus that he will provide for the vacancy which will arise when the latter leaves Crete. The apostle is going to send either Artemas or Tychicus to replace Titus on the island. As soon as the substitute has arrived, he wants Titus to do his utmost to meet Paul at Nicopolis, probably the one in Epirus, where the apostle has decided to spend the winter. Also he asks that both Titus and the Cretan believers in general do all in their power to help along on their journey the two Christian friends and helpers who were in all probability the bearers of this letter, namely, Zenas the law-expert, and Apollos the famous orator from Alexandria. Note: not only Titusmust provide for these men but our people, too, must learn to apply themselves to noble deeds for such occasions of imperative need, in order that they may not be unfruitful. All the fellow-workers who are with Paul send greetings to Titus, who, in turn, must convey the greetings of Paul and his companions to those who are filled with Christian affection for them. A brief salutation concludes the letter: Grace (be) with you all. -2 _ftn1 206 Translations which go too far in their attempt to westernize the New Testament missthe play on words in this verse, and then, contrary to the original but in harmony with A.V. and A.R.V., inserta play on words in the next verse: hateful, hating one another. In both cases I have attempted to retain in the translation the flavor of the original. -2 _ftn2 A.V. Authorized Version (King James) -2 _ftn3 A.R.V. American Standard Revised Version -2 _ftn4 N.T.C. (W. Hendriksen, New Testament Commentary) -2 _ftn5 207 See also Edwin H. Palmer, The Five Points of Calvinism, published by The Men's Society of the Christian Reformed Church, 422 E. Exchange St., Spring Lake, Mich.; esp. pp. 21–33. -2 _ftn6 208 Systematic Theology, Grand Rapids, 1949, p. 469. -2 _ftn7 209 See L. Berkhof, Systematic Theology, p. 510. -2 _ftn8 210 (The Koine often substitutes the cardinal for the ordinal; cf. Matt. 28:1; Mark 16:2. ) -2 _ftn9 211 Literally the grace, that is, the grace of God. -2 _ftn10 212 Note, however, that even in this conclusion noble deeds replaces Paul's earlier good works, and the verb [Greek] is used in a sense which does not attach to it in the Ten. But, as has been noted earlier, the apostle's vocabulary may have changed somewhat. Also, it is not always easy to discover the exact extent of what Paul wrote with his own hand.