Commentari biblici

Titus 1:1-4. Salutation, in which the place of the Gospel in eternity and in time is largely expressed.

Titus 1:1. δοῦλος θεοῦ: The only parallel to this phrase in the opening formula of any other epistle in the N.T. is Jam 1:1; but there it is, “James, a servant of God and of the Lord Jesus Christ.” It is no less obvious than necessary to note that this variation from St. Paul’s formula δοῦλος Ἰησ. Χρ. (Romans 1:1; Php 1:1) would not be likely in a pseudepigraphic writing.

ἀπόστολος δὲ Ἰησοῦ Χριστοῦ: See note on 1 Timothy 1:1. The δέ is not merely copulative, as in Judges 1:1; but marks the antithesis between the two aspects of Paul’s relationship to the Supreme: between God as known to his fathers, and as recently manifested in the sphere of history.

κατὰ πίστιν κ.τ.λ.: to be connected with ἀπόστολος only. It is natural to suppose that κατά has the same force here as in 2 Timothy 1:1, κατʼ ἐπαγγελίαν ζωῆς, where see note. His apostleship was for the confirmation of the faith of God’s elect, and for the spreading of the knowledge, etc., etc. We take κατά as = for or in regard to; and expand it according to the exigencies of the context. Here God’s elect does not mean those whom God intends to select; but those who have been externally selected, and who consequently possess faith. See reff. and Acts 13:48. They do not need that it should be generated in them, but that it should be fostered. See note on 2 Timothy 2:10. Contrast ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν, Romans 1:5, where the Gospel-propagation function of his apostleship is indicated.

The rendering here of the Vulg. and of the English versions, according to the faith, etc., secundum fidem, preserves the common meaning of κατά, but does not stand examination. St. Paul’s office as apostle was not dependent in any way on the faith or knowledge of human beings, as it was on the will or command of God or Christ. The final cause of it was the faith and knowledge of men.

ἐπίγνωσιν ἀληθείας: See on 1 Timothy 2:4.

εὐσέβειαν: See on 1 Timothy 2:2.

Titus 1:2. ἐπʼ ἐλπίδι κ.τ.λ.: This is best taken in connexion with the preceding clause, κατὰ πίστιν … κηρύγματι. The faith and the knowledge there spoken of have as their basis of action, or energy, the hope of eternal life. Cf. 1 Timothy 1:16. Compare the use of ἐπʼ ἐλπίδι in Acts 26:6; Romans 4:18; Romans 8:20; 1 Corinthians 9:10. On the other hand, we must not exclude a remoter connexion with ἀπόστολος. A comparison of the parallel passage in 2 Timothy 1:1 suggests that the succession of clauses here, κατὰ πίστιν … κηρύγματι, is a full and detailed expansion of κατʼ ἐπαγγελίαν … ἐν Χρ. Ἰησ.

ἀψευδής: qui non mentitur. See note on 2 Timothy 2:13.

ἐπηγγείλατο: See Romans 1:1; Romans 4:21; Galatians 3:19.

ἐπηγγείλατο … πρὸ χρόνων αἰωνίων, ἐφανέρωσεν δέ: The same antithesis is expressed in 2 Timothy 1:9-10 (q.v.); Romans 16:25; Colossians 1:26. From different points of view, one may say that eternal life was promised, and given, to man in Christ before times eternal; though the revelation of this purpose and grace could not be made until man was prepared to receive it, καιροῖς, at seasons, occasions, epochs of time as relative to man’s comprehension.

Titus 1:3. ἐφανέρωσεν τόν λόγον: For φανερόω see note on 1 Timothy 3:16. We must observe that no N.T. writer speaks of a manifestation of the gift of eternal life (1 John 1:2 refers to the personal Incarnate Life). God’s message concerning it, which is the revelation of a divine secret purpose, is manifested. See Colossians 4:4 in addition to the last reff. given on ἐπηγγείλατο. περὶ ἧς may be supplied bef. ἐφανέρωσεν (von Soden).

καιροῖς ἰδίοις. See on 1 Timothy 2:6; 1 Timothy 6:15. The rendering his own seasons suits the context here.

τὸν λόγον αὐτοῦ ἐν κηρύγματι: Note the distinction here indicated between the substance of the revelation (λόγος) given by God, and the form of it as expressible (κήρυγμα) by the human preacher. It is parallel to the use of λόγος and λαλία in John 8:43.

ὃ ἐπιστεύθην ἐγώ has τὸ εὐαγγέλιον κ.τ.λ. as its antecedent in 1 Timothy 1:11, where see note.

κατʼ ἐπιταγὴν τοῦ σωτῆρος ἡμῶν θεοῦ: See note on 1 Timothy 1:1. There the order is θεοῦ σωτῆρος ἡμῶν. Here θεοῦ is epexegetical of σωτῆρος ἡμῶν, as Χριστοῦ Ἰησοῦ is in chap. Titus 2:13. κατʼ ἐπιταγὴν is to be taken with ὃ ἐπιστεύθην ἐγώ, which is another way of expressing the notion of ἀπόστολος. On σωτήρ as a title of God, see notes on 1 Timothy 1:1; 1 Timothy 2:4.

Titus 1:4. γνησίῳ τέκνῳ: See note on 1 Timothy 1:2.

κατὰ κοινὴν πίστιν, like ἐν πίστει in 1 Timothy 1:2, qualifies τέκνῳ, but is less ambiguous than ἐν πίστει. It must not be restricted to a faith shared only by St. Paul and Titus; but, like the κοινὴ σωτηρία (Judges 1:3), it is common to all Christians who “have obtained a like precious faith with us” (2 Peter 1:1).

χάρις κ.τ.λ.: See on 1 Timothy 1:2.

σωτῆρος: for the more usual κυρίου, 1 Timothy 1:2, 2 Timothy 1:2. The Father and the Son are here co-ordinated as Saviours.

Titus 1:5-9. As I left you in Crete to carry out completely the arrangements for the organisation of the Church there, which I set before you in detail, let me remind you of the necessary qualifications of presbyters [since the presbyter is the basal element in the Church Society].

Titus 1:5. ἀπέλιπον: The force of ἀπολείπω here will be apparent if we compare 2 Timothy 4:13; 2 Timothy 4:20. It means to leave behind temporarily something or someone; καταλείπω is often used of a permanent leaving behind. St. Paul’s language favours the supposition that the commission given to Titus was that of a temporary apostolic legate rather than of a permanent local president.

ἐπιδιορθώσῃ: It is possible that ἐπί has here its original force, so as to imply that St. Paul had begun the correction of deficiencies in the Cretan Church, and that Titus was to carry it still further. (So Bengel.) It seems to have been taken in this sense by A.V.m., which renders τὰ λείποντα things that are left undone. If we may judge from this letter, Christianity was at this time in a very disorganised state in Crete. Titus is to ordain presbyters, as the foundation of a ministry; whereas the task committed to Timothy at Ephesus was to continue the organisation of presbyters (episcopi) and deacons which was already in full working order. It is significant that καθίστημι is used of the institution of a new order of ministry in Acts 6:3. καί introduces the chief point in the ἐπιδιόρθωσις.

κατὰ πόλιν: in every city. See reff. The number of presbyters is not specified; the meaning is that the order of presbyters should be established all over the island.

σοι διεταξάμην: disposui tibi (Vulg.), appropriately used of a number of specific directions on one general subject. Compare Acts 24:23, where the verb is used in reference to three distinct instructions given to the centurion in reference to Paul.

Titus 1:6. ἀνέγκλητος: See notes on 1 Timothy 3:2; 1 Timothy 3:10.

μιᾶς γυναικὸς ἀνήρ: See on 1 Timothy 3:2.

τέκνα πιστά: It must be supposed that a Christian father who has unbelieving children is himself a recent convert, or a very careless Christian. The fact that St. Paul did not think it necessary to warn Timothy that such men were not eligible for the presbyterate is a proof that Christianity was at this time more firmly established in Ephesus than in Crete.

μὴ ἐν κατηγορίᾳ ἀσωτίας ἤ ἀνυπότακτα: It is significant that the moral requirements of the pastor’s children are more mildly expressed in 1 Timothy 3:4-5; 1 Timothy 3:12. There it is the father’s power to keep order in his own house that is emphasised; here the submission of the children to discipline and restraint.

Titus 1:7. τὸν ἐυίσκοπον: On the use of the singular as a generic term See on 1 Timothy 3:2. Here, where the thought is of the various official functions of the minister, the official title is appropriate.

ἀνέγκλητον: See notes on 1 Timothy 3:2; 1 Timothy 3:10.

θεοῦ οἰκονόμον: a steward appointed by God (Luke 12:42; 1 Corinthians 9:17), in the house of God (1 Timothy 3:15), to dispense His mysteries and manifold grace (1 Corinthians 4:1; 1 Peter 4:10). θεοῦ is emphatic, suggesting that the steward of such a Lord should conform to the highest ideal of moral and spiritual qualifications.

αὐθάδη: self-assertive, arrogant. Vulg. has here superbum, but more accurately in 2 Peter 2:10, sibi placentes.

ὀργίλον: passionate, iracundum (Vulg.). The ὀργίλος is one who has not his passion of anger under control.

πάροινον, πλήκτην: See on 1 Timothy 3:3.

μὴ αἰσχροκερδῆ: This negative quality is required in deacons, 1 Timothy 3:8. Persons who are concerned in the administration of small sums must be such as are above the commission of petty thefts. There are no regulations here laid down for deacons; so we are entitled to conclude that in Crete, at this time, presbyters performed the duties of every Church office. Hence they should have the appropriate diaconal virtue. See note on 1 Timothy 3:8. On the other hand, it may be objected against this inference that in 1 Peter 5:2 μὴ αἰσχροκερδῶς is used of the spirit of the ideal presbyter.

Titus 1:8. φιλόξενον: See on 1 Timothy 3:2.

φιλάγαθον: In Wis 7:22, the πνεῦμα which is in σοφία is φιλάγαθον, loving what is good. The epithets which immediately precede and follow φιλάγαθον in Wisd. have no reference to persons, with the exception of φιλάνθρωπον. It seems best, with the R.V., to give the words as wide a reference as possible; see on ἀφιλάγαθοι, 2 Timothy 3:3.

σώφρονα: See notes on 1 Timothy 2:9; 1 Timothy 3:2.

ἐγκρατῆ: The noun ἐγκράτεια occurs Acts 24:25; Galatians 5:23; 2 Peter 1:6, where to the rendering temperance the R.V.m. gives the alternative self-control. The verb ἐγκρατεύομαι in 1 Corinthians 7:9 is to have continency, but in 1 Corinthians 9:25 to be temperate generally. The word differs from σώφρων as having a reference to bodily appetites, while σώφρων has reference also to the desires of the mind. ἐγκράτ. concerns action, σωφρ. thought.