Comentarios bíblicos

Verse 1. - - Knowledge for acknowledging, A.V.; according to for after, A.V. A servant of God (δοῦλος Θεοῦ); so in the superscriptions: Romans 1:1; Philippians 1:1, Ἰησοῦ Χριστοῦ; James 1:1; 2 Peter 1:1; Jude 1:1; Revelation 1:1. St. Paul also calls himself "the servant of Christ" (Galatians 1:10); and the phrase, δοῦλον Κυρίου, occurs in 2 Timothy 2:24. But neither "servant of God" nor any equivalent is in the superscription of either 1 or 2 Timothy. "Servant" is a better rendering than "slave," as Farrar renders it. An apostle, etc.; as in both 1 and 2 Timothy, and also in Romans 1:1; 1 Corinthians 1:1 2 Corinthians 1:1, etc.; showing that this is not a private letter, but a public and official document, conveying official authority to Titus over the Church in Crete. According to the faith of God's elect. The phrase is peculiar to this passage, and the exact force of κατὰ is not easy to determine (see Bishop Ellicott's notes, who renders κατὰ "for," and explains that "the faith of God's elect is the destination of the apostleship," with the further explanation that this meaning of κατά is about equivalent to "with special reference to," or "destination for," as its object). It is nearly the same thing to say that the true faith, and the perfect knowledge of the truth, and the hope of eternal life promised by God, are the sphere in which the apostolic office moves and acts. "The faith of God's elect," etc., seems to imply that there was in some who were not elect (1 John 2:19, 20) a corruption of the faith, a departure from it - a faith that was no faith, and something calling itself truth which was not "according to godliness," and so to point to rising heresies. The authors of these heresies were chiefly Jews (ver. 10), of whom there was a considerable colony in Crete (Conybeare and Howson, vol. it. p. 475; and Lewin, vol. 2. p. 337). According to godliness (for the use of εὐσεβεία in the pastoral Epistles, see 1 Timothy 2:2; 1 Timothy 3:16; 1 Timothy 4:7, 8; 1 Timothy 6:3, 5, 6, 11; 2 Timothy 3:5, and notes).

Verse 2. - Who for that, A.V.; times eternal for the world began, A.V. In hope of eternal life. This seems to be a further description of the scope or sphere of the apostolate, which, as some take ἐπί, is based upon the hope of eternal life. Who cannot lie (ἀψευδής); here only in the New Testament, rarely in the LXX., but common in classical Greek. The epithet is here used to show the certainty of the fulfillment of the promise made before the ages (comp. Hebrews 6:18; Numbers 23:19). Before times eternal (see 2 Timothy 1:9, note). The translation, "before times eternal," conveys no sense; χρόνοι αἰώνοι are "the times of ages past" (Romans 16:25), placed in opposition to the καιροί ἰδιοί, or to the "now" of 2 Timothy 1:10, in which the manifestation of the promise took place.

Verse 3. - In his own seasons for hath due times, A.V.; in the message for through preaching, A.V.; wherewith 1 was entrusted for which is committed unto me, A.V. In his own seasons. The margin, its own seasons, is preferable (see 1 Timothy 2:7, note). The phrase is equivalent to "the fullness of the time" (Galatians 4:4). Manifested his Word. There is a change of construction. "The relative sentence passes almost imperceptibly into a primary sentence" (Buttmann in Huther); "his Word" becomes the object of the verb "made manifest," instead of "eternal life," as one would have expected. His Word is the whole revelation of the gospel, including the Person and work of Jesus Christ. Compare St. Peter's address to Cornelius (Acts 10:36). This "Word," which lay in the mind of God through the ages, and was only dimly expressed in the promises given from time to time (1 Peter 1:10-12), was now "made manifest," and proclaimed openly in that preaching of the gospel of God's grace which was entrusted to St. Paul. This same idea is frequently expressed (see Romans 16:25; Ephesians 1:9, 10; Ephesians 3:3-11; 2 Timothy 1:9-11; 1 Peter 1:20), In the message. Surely a poor and a false rendering. Ἐν κηρύγματι means "by the open proclamation" which St. Paul, as God's herald, κήρυξ, was commanded to make. But this is better expressed by the word which is appropriated to the proclamation of the gospel, viz. "preaching." So, as above quoted, Romans 16:25; 2 Timothy 1:11, and elsewhere frequently. According to the commandment (κατ ἐπιταγὴν κ.τ.λ..); Romans 16:26; 1 Timothy 1:1 (comp. Galatians 1:1). God our Savior (1 Timothy 1:1; 1 Timothy 2:3; Titus 2:10; Titus 3:4; Jude 1:25; and also Luke 1:47). Elsewhere in the New Testament the term "Savior" (Σωτήρ) is always applied to our Lord Jesus Christ.

Verse 4. - My true child for mine own son, A.V.; a common for the common, A.V.; grace and peace for grace, mercy, and peace, A.V. and T.R.; Christ Jesus for the Lord Jesus Christ, A.V. and T.R. My true child (γνησίῳ τέκνῳ: 1 Timothy 1:2) after a common faith (κατὰ κινὴν πίστιν). In 1 Timothy 1:2 it is ἐν πίστει (where see note). Beyond all doubt, Alford is right in both cases in rendering "the faith" (see his note on 1 Timothy 1:2). The "common faith" means the faith of all God's elect. Grace and peace. So the R.T., omitting ἔλεος, mercy, which is found in 1 Timothy 1:2 and 2 Timothy 1:2. But the manuscripts vary, and the critics are divided as to whether ἔλεος ought to be retained here or not.

Verse 5. - Were for are, A.V.; appoint for ordain, A.V.; gave thee charge for had appointed thee, A.V. Left I thee in Crete. We have no account of St. Paul's visit to Crete, nor do we know how the gospel was first brought to Crete. It may have been by some of those "Cretes" who were at Jerusalem on the Day of Pentecost, and heard the apostles speak in their tongue "the wonderful works of God" (Acts 2:11), or by other Christian Jews visiting the Jewish community in Crete (note to ver. 1). If St. Paul was returning from Spain, and travelling by ship eastward, Crete would be on his way. The importance of the island, with which he made some acquaintance on his voyage from Caesarea to Rome (Acts 27:7, 8), and the large Jewish colony there, may naturally have inclined him to visit it. How long he remained there we do not know, but he did not stay long enough to organize the Church there completely. There were still things "wanting" (τὰ λείποντα), as it follows. This mention of Crete is an important chronological mark. The order of St. Paul's progress, as gathered from the three pastoral Epistles, is very distinct - Crete, Miletus, Troas, Macedonia, Corinth, Nicopolis, Rome. He dropped Titus at Crete, and left Timothy behind at Ephesus. The Epistle to Titus, therefore, is the first of the three pastoral Epistles, and this is borne out by another circumstance. When he wrote to Titus he had not made up his mind whether he should send Artemas or Tychicus to take his place in Crete when he rejoined the apostle (Titus 3:12). But when he wrote 2 Timothy he had sent Tychicus to Ephesus to replace Timothy (2 Timothy 4:12), and Titus had already joined him, and been sent on by him to Dalmatia, presumably from Nicopolis. Set in order (ἐπιδιορθώσῃ); only here in the New Testament, and not found in the LXX. nor in classical Greek, except as a technical word in the art of rhetoric. But διορθόω is very common in classical Greek (see ἐπανόρθωσις, 2 Timothy 3:16). The force of ἐπί in the compound here is "further," or "in addition." St. Paul had set the Church in order up to a certain point. But there were still certain things wanting, τὰ λείποντα (see Titus 3:13; Luke 18:22); and these Titus was to supply and give the finishing touch to. Appoint (καταστήσῃς). This is a better rendering than the A.V. "ordain," because it is a general word for "to appoint, make." Probably the A.V. "ordain" was not intended to be taken in a strictly technical sense, but is used as in Hebrews 5:1; Hebrews 8:3. The technical word was usually "to order." "The Ordering of Deacons," or "of Priests," is the title of the service in the Book of Common Prayer. "Meet to be ordered," "shall surcease from ordering," occur repeatedly in the rubrics, Elders (πρεσβυτέρους); i.e. presbyters, or priests (comp. Acts 14:23; and see Acts 11:30, note). In every city (κατὰ πόλιν); city by city. The phrase has a peculiar significance in Crete, which used to be famous for its hundred cities. It shows, too, that Christianity was widely spread among the cities of the island. The germ of the episcopal office, one bishop and many presbyters, is here very conspicuous.

Verse 6. - Any man is for any be, A.V.; children that believe for faithful children, A.V.; who are not for not, A.V. Blameless (ἀνέγκλητος); see 1 Timothy 3:10, note. The husband of one wife (see 1 Timothy 3:2, note). Having children that believe (see 1 Timothy 3:4). Mark the importance given to the "elder's" family as well as to his personal character. Not accused (μὴ ἐν κατηγορίᾳ κ.τ.λ..); literally, not under an accusation (see 1 Timothy 5:19). Riot (ἀσωτίας); see Ephesians 5:18; 1 Peter 4:4; Luke 15:13. Used in Plato and Aristotle for "debauchery" or "profligacy," with the kindred words ἄσωτος ἀσωτεύομαι, etc. Unruly (ἀνυπότακτα); ver. 10 and 1 Timothy 1:9, note (comp. 1 Timothy 3:4, where the children are required to be ἀν ὑποταγῇ, "under rule," in subjection).

Verse 7. - The for a, A.V.: God's steward for the steward of God, A.V.; no brawler for not given to wine, A.V.; greedy of for given to, A.V. Blameless (see ver. 6). God's steward (οἰκονόμον); comp. 1 Corinthians 4:1, 2; 1 Peter 4:10. (For the office of the steward, see Luke 12:42, 43.) Self-willed (αὐθάδη); elsewhere in the New Testament only in 2 Peter 2:10; in the LXX. Genesis 49:3, 9 and Proverbs 21:24; and common in classical Greek. It is always used in a bad sense - stubborn, harsh, remorseless, and the like. Soon angry (ὀργίλον); only here in the New Testament, found occasionally in the LXX., and common in classical Greek - passionate, quick-tempered, irascible (comp. Ephesians 4:31; Colossians 3:8). Brawler (πάροινον); see 1 Timothy 3:3, note. Striker (1 Timothy 3:3, note). Greedy of filthy lucre (αἰσχροχερδῆ) 1 Timothy 3:3, 8, note.

Verse 8. - Given to for a lover of, A.V.; good for good men, A.V.; sober-minded for sober, A.V. Given to hospitality (φιλόξενον); 1 Timothy 3:2, note. A lover of good (φιλάγαθον) see 2 Timothy 3:3, note on ἀφιλάγαθον. Only here in the New Testament, and only once in the LXX., Wisd. 7:22, where it seems to mean "a lover of that which is good," and where the long string of adjectives is very similar to that here; found occasionally in classical Greek. Sober-minded (σώφρονα); see Titus 2:2, 5, and 1 Timothy 3:2, note. The rendering "discreet" in Titus 2:5 (A.V.) expresses the meaning very well. Just, holy. Δίκαιος is usually considered as describing that side of a good man's character which is in relation to his fellow-men, and ὅσιος that side which has respect to God. Joseph was δίκαιος (Matthew 1:19) in his conduct towards Mary; the Lord Jesus was God's Holy One (τὸν ὅσιόν σου). In classical Greek the words are more commonly applied to things. Ὅσια καὶ δίκαια are things sanctioned by Divine and human laws respectively. Temperate (ἐγκρατῆ); only here in the New Testament, and never in this sense in the LXX.; but it has exactly the same meaning in Aristotle, viz. "master of one's self," having the appetites under control.