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Titus Capítulo 3
1
Tit 3:1-15.
繁體中文
Original em inglês
Tit 3:1-15.
WHAT TITUS IS TO TEACH CONCERNING CHRISTIANS' BEHAVIOR TOWARDS THE WORLD: HOW HE IS TO TREAT HERETICS: WHEN AND WHERE HE IS TO MEET PAUL. SALUTATION. CONCLUSION.
1. Put them in mind--as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. DIODORUS SICULUS mentions the tendency of the Cretans to riotous insubordination.
to be subject--"willingly" (so the Greek).
principalities . . . powers--Greek, "magistracies . . . authorities."
to obey--the commands of "magistrates"; not necessarily implying spontaneous obedience. Willing obedience is implied in "ready to every good work." Compare
Ro 13:3,
as showing that obedience to the magistracy would tend to good works, since the magistrate's aim generally is to favor the good and punish the bad. Contrast "disobedient"
(Tit 3:3).
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繁體中文
2. 不要毀謗──尤其不可毀謗「尊貴的人」和官長。
不要爭競──「不喜好爭鬥」，不攻擊他人。
溫和──對待攻擊我們的人當如此。退讓、體恤，不把自己的權利推到極限，而是寬容忍讓、與人和氣（參
Php 4:5
的註釋）。這與克里特人那種天生的貪婪和對他人的侵凌之風截然不同。
顯──在行動上顯出。
所有──盡一切所能。
溫柔──（參
2Co 10:1
的註釋）；與暴躁嚴厲相反。
向眾人──基督徒對所有人當盡的本分，乃是神恩典普及萬人這一事實理所當然的結果，這一點在教牧書信中屢次陳明。
Original em inglês
2. To speak evil of no man--especially, not of "dignities" and magistrates.
no brawlers--"not quarrelsome," not attacking others.
gentle--towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbearing and kindly (see on
Php 4:5).
Very different from the innate greediness and spirit of aggression towards others which characterized the Cretans.
showing--in acts.
all--all possible.
meekness--(See on
2Co 10:1);
the opposite of passionate severity.
unto all men--The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles.
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繁體中文
3. 因為──我們自己過去的罪，當引導我們寬容別人的罪。「不要輕視任何人，因為你從前也是這樣。」正如那悔改的強盜對同伴說：「你……還不怕神麼……你受的刑罰是一樣的。」
我們──基督徒。
從前……是──與
Tit 3:4
「但到了」即如今形成對比：這是保羅書信中常見的對比，即我們在天然中的過去光景，與我們如今藉恩典得蒙拯救的現在光景之間的對比。神怎樣對待我們，我們也當怎樣對待鄰舍。
從前──曾經。
無知──在生活行事上缺乏正確的理性。不合理性的。這正是沒有恩典之人類生活的真實寫照。恩典是無知的惟一良方。
悖逆──不順服神。
受迷惑──被引入歧途。同樣的希臘文作「迷失了路」
(Heb 5:2)。
服事──希臘文，「為奴於」，如同奴隸般服事。
各樣──厭倦的口味總是不斷渴求變化。
私慾──肉體的。
惡毒──毒恨。
可恨的……彼此相恨──互相關聯。因著自己可憎的性情和行為惹人憎恨，反過來又憎恨別人。
Original em inglês
3. For--Our own past sins should lead us to be lenient towards those of others. "Despise none, for such wast thou also." As the penitent thief said to his fellow thief, "Dost thou not fear God . . . seeing that thou art in the same condemnation."
we--Christians.
were--Contrast
Tit 3:4,
"But when," that is, now: a favorite contrast in Paul's writing, that between our past state by nature, and our present state of deliverance from it by grace. As God treated us, we ought to treat our neighbor.
sometimes--once.
foolish--wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness.
disobedient--to God.
deceived--led astray. The same Greek, "out of the way"
(Heb 5:2).
serving--Greek, "in bondage to," serving as slaves."
divers--The cloyed appetite craves constant variety.
pleasures--of the flesh.
malice--malignity.
hateful . . . hating--correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them.
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繁體中文
4. 為要表明克里特基督徒沒有甚麼可因自己誇口、並輕視非基督徒之處（參
Tit 3:2, 3
的註釋）。他們所以得救，是因「神的恩慈與慈愛」，而非因自己的功勞。
恩慈──希臘文，「善良」、「恩惠」，表明他的恩典。
向人所施的慈愛──教導我們也要這樣「對人有慈愛（善意）」（希臘文作 philanthropy，即博愛），「向眾人大顯溫柔」
(Tit 3:2)，
正如神「向人」所顯的
(Tit 2:11)；
這與未蒙重生之人「可恨又彼此相恨」的性情正好相反，他們的悲慘光景觸動了神的恩慈。
神我們救主的──希臘文，「我們救主神的」，即指父
(Tit 1:3)，
他「救了我們」
(Tit 3:5)，
「藉著我們救主耶穌基督」
(Tit 3:6)。
顯明──希臘文，「被顯明出來」；被彰顯。
Original em inglês
4. To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on
Tit 3:2, 3).
It is to the "kindness and love of God," not to their own merits, that they owe salvation.
kindness--Greek, "goodness," "benignity," which manifests His grace.
love . . . toward man--teaching us to have such "love (benevolence) toward man" (Greek, "philanthropy"), "showing all meekness unto all men"
(Tit 3:2),
even as God had "toward man"
(Tit 2:11);
opposed to the "hateful and hating" characteristics of unrenewed men, whose wretchedness moved God's benevolent kindness.
of God our Saviour--Greek, "of our Saviour God," namely, the Father
(Tit 1:3),
who "saved us"
(Tit 3:5)
"through Jesus Christ our Saviour"
(Tit 3:6).
appeared--Greek, "was made to appear"; was manifested.
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繁體中文
5. 不是──希臘文，「出於」；「不是從行為……出來的結果」等等。
義──希臘文，「在義中」，即「在義的狀態中」行出來的：如「……靠神而行的」。在我們裏面完全沒有那惟有在其中才能行出義行的要素（「義」），因此自然也沒有那些行為。「我們既沒有行義，也不是因行義而得救；乃是他的恩慈成就了全部」〔THEOPHYLACT〕。
我們──強調地與「他的」相對。
憐憫──我們個人得救的推動原因：「因著他的憐憫」。他的恩慈與對人的慈愛，乃彰顯在他一次為全人類普遍地所成就的救贖中；他的憐憫，則是我們個人實際經歷這救贖的推動原因。這裏假定信心為我們得蒙「拯救」的途徑；因此我們得拯救乃是當作一件已成的事實來論述。信心沒有被提及，只論到神那一方的作為。因為保羅此處的目的，不是要描述人的新狀態，而是要說明神在成就這狀態時所施的拯救作為——這作為與人的一切功勞無關（參
Tit 3:4
的註釋）。
藉著──希臘文，「通過」；憑藉。
洗──更當譯作「洗濯盆」，即洗禮的洗盆。
重生──被設計為重生的可見工具。「使徒們慣常從聖禮推論其中所表明的恩典，因為在敬虔人當中應當是一個公認的原則：神不以空洞的記號來印證我們，而是以他的大能向內成就他藉外在記號所表明的事。因此洗禮被合宜而真實地稱為重生的洗。我們必須將記號與所記號之事相連，使記號不至於空洞無效；卻也不可因尊崇記號之故，而從聖靈手中奪去那專屬於他的」〔CALVIN〕，
(1Pe 3:21)。
受洗的成人，事先被假定已有了悔改和信心（因為保羅常本著信心與愛心，假定他所寫信的對象正如他們所宣稱的那樣，儘管事實上其中有些人並非如此，
1Co 6:11）；
在這種情形下，洗禮對他們而言就是可見的「重生的洗」，因著「向神祈禱」信心得以堅固，恩典得以加增〔英國國教第二十七條〕。嬰孩則憑愛心假定他們因著基督化的家世，並因父母或監護人憑信心為他們獻上受洗的禱告，已經得著了恩典；這恩典藉著洗禮——「重生的洗」——得到可見的印證和加增。他們被假定在那時已經重生，直到他們意識成熟之年才證實他們是否實際如此。「從水和（希臘文無「從」字）聖靈生」。道是新生的遙遠而在先的工具；洗禮是直接的工具。道是對個人的工具；洗禮則是與基督徒群體相關的工具。洗濯盆立在會幕門外，祭司進聖所之前必須在那裏洗手；照樣，我們必須在重生的洗濯盆中洗淨，才能進入教會——教會的成員乃是「有君尊的祭司」。「聖靈的洗」（水的洗禮乃是其被設計的伴隨印證）造成了基督徒的洗禮與約翰的洗禮之間的分別。保羅既假定外在的教會就是蒙贖者的可見群體，他便照洗禮與其理想相符這一假定來論洗禮；即一切屬於其完備性的內在之事，都伴隨著外在的洗禮。因此，他在此將信實地領受洗禮所表明之神聖事實時所包含的一切、以及在洗禮完全符合其原始設計時所實現的一切，都歸於外在的洗禮。如
Ga 3:27；
這話只適用於那些內在活的相交與外在的洗禮合而為一的人。「救了我們」一語完全適用於真實重生的人；在廣義上也可以包括許多雖被置於得救的範圍內、卻終不得救的人。「重生」一詞在新約中只再出現一次，即
Mt 19:28，
指基督再來時天地的新生，要更新一切物質之物（人的身體也包括在內），那時受造之物——如今在生產的痛苦中勞苦——將從敗壞的轄制中得釋放，進入神眾子榮耀的自由中。如今在信徒心中已經開始的重生，那時將擴及他的身體，並由此及於一切受造之物。
與更新──不是「洗濯盆（『洗』）的更新」，而是「又藉著更新」等等，與「救了我們」相連。若使「聖靈的更新」跟隨「洗濯盆」，便會破壞句子各分句的平衡，並使洗禮不僅成為重生的印證，也成為隨後漸進的成聖過程（「聖靈的更新」）的印證。重生是一次成就的事；更新是每日進行的過程。正如「洗」或「洗濯盆」與「重生」相連，「聖靈的更新」則與「厚厚澆灌」
(Tit 3:6)
相連。
Original em inglês
5. Not by--Greek, "Out of"; "not as a result springing from works," &c.
of righteousness--Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds . . . wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole" [THEOPHYLACT].
we--emphatically opposed to "His."
mercy--the prompting cause of our salvation individually: "In pursuance of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in bringing about that state, independent of all merit on the man's part (see on
Tit 3:4).
by--Greek, "through"; by means of.
the washing--rather, "the laver," that is, the baptismal font.
of regeneration--designed to be the visible instrument of regeneration. "The apostles are wont to draw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but by His power inwardly makes good what He demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineffectual; and yet not, for the sake of honoring the sign, to detract from the Holy Spirit what is peculiarly His" [CALVIN],
(1Pe 3:21).
Adult candidates for baptism are presupposed to have had repentance and faith (for Paul often assumes in faith and charity that those addressed are what they profess to be, though in fact some of them were not so,
1Co 6:11),
in which case baptism would be the visible "laver or regeneration" to them, "faith being thereby confirmed, and grace increased, by virtue of prayer to God" [Article XXVII, Church of England]. Infants are charitably presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, "the laver of regeneration." They are presumed to be then regenerated, until years of developed consciousness prove whether they have been actually so or not. "Born of (from) water and (no 'of' in Greek) the Spirit." The Word is the remote and anterior instrument of the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of Christians. The laver of cleansing stood outside the door of the tabernacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of regeneration before we can enter the Church, whose members are "a royal priesthood." "Baptism by the Spirit" (whereof water baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Church is the visible community of the redeemed, so he speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he here asserts of outward baptism whatever is involved in the believing appropriation of the divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So
Ga 3:27;
language holding good only of those in whom the inward living communion and outward baptism coalesce. "Saved us" applies fully to those truly regenerate alone; in a general sense it may include many who, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament,
Mt 19:28,
that is, the new birth of the heaven and earth at Christ's second coming to renew all material things, the human body included, when the creature, now travailing in labor-throes to the birth, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, shall then be extended to his body, and thence to all creation.
and renewing--not "the laver ('washing') of renewing," but "and BY the renewing," &c., following "saved us." To make "renewing of the Holy Ghost" follow "the laver" would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of regeneration, but also of the subsequent process of progressive sanctification ("renewing of the Holy Ghost"). Regeneration is a thing once for all done; renewing is a process daily proceeding. As "the washing," or "laver," is connected with "regeneration," so the "renewing of the Holy Ghost" is connected with "shed on us abundantly"
(Tit 3:6).
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繁體中文
6. 就是──聖靈。
厚厚澆灌──希臘文，「傾倒出來」；不僅在五旬節普遍地澆灌在教會身上，也個別地「澆灌在我們身上」。這聖靈的澆灌，包括在洗禮之前、之時、之後所領受的恩典。
厚厚──希臘文，「豐豐富富地」
(Col 3:16)。
藉著耶穌基督──聖靈恩賜的渠道與中保。
我們救主──直接的；正如父是間接的「我們救主」。父乃是我們救恩的源頭，並藉著耶穌基督拯救我們。
Original em inglês
6. Which--the Holy Ghost.
he shed--Greek, "poured out"; not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism.
abundantly--Greek, "richly"
(Col 3:16).
through Jesus Christ--the channel and Mediator of the gift of the Holy Ghost.
our Saviour--immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation and saves us by Jesus Christ.
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繁體中文
7. 好──等等：他「救了我們」
(Tit 3:5)
所要達到的目的，即「我們既靠著他的恩典（與行為相對，
Tit 3:5）
（在我們『重生』之時因信被算為義，並藉著每日『聖靈的更新』成為義）得稱為義，就可以成為後嗣。」
他的恩典──希臘文，「前者（即神，
Tit 3:4；
Ro 5:15）的恩典」。
後嗣──
(Ga 3:29)。
憑著永生的盼望──
Tit 1:2，
以及希臘文的字序，都印證英文譯本的譯法，即照著永生的盼望；永遠的基業完全滿足這盼望。BENGEL 和 ELLICOTT 解釋為「照著盼望為永生的後嗣」，即尚未實際得著。這樣一個從前所沒有的有福的盼望，必會引導基督徒向他人活出聖潔與溫柔——這正是克里特人特別需要的功課。
Original em inglês
7. That, &c.--the purpose which He aimed at in having "saved us"
(Tit 3:5),
namely, "That being (having been) justified (accounted righteous through faith at our 'regeneration,' and made righteous by the daily 'renewing of the Holy Ghost') by His grace (as opposed to works,
Tit 3:5)
we should be made heirs."
his grace--Greek, "the grace of the former," that is, God
(Tit 3:4; Ro 5:15).
heirs--
(Ga 3:29).
according to the hope of eternal life--
Tit 1:2,
and also the position of the Greek words, confirm English Version, that is, agreeably to the hope of eternal life; the eternal inheritance fully satisfying the hope. BENGEL and ELLICOTT explain it, "heirs of eternal life, in the way of hope," that is, not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans.
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繁體中文
8. 希臘文，「這話是可信的」。這是教牧書信所特有的套語。此處「這話」所指的，乃是
(Tit 3:4-7)
關於神白白賜下救恩的宣告。相當於「阿們」。
這些事──等等：希臘文，「關於這些事（即
Tit 3:4-7
所著重的真理，並非如英文譯本所譯指下文所記），我要你堅定地和持續地講明（堅持），為要使那些已經信神的人（希臘文與「信入神」不同，
Joh 14:1。
『即已經學會信從神所說的話的人』）留心（『殷勤奮力』；勤勉是必需的）行（直譯『擺在自己面前以持守』）善事。」不再把他們的留心用於「無益的」、不切實際的推測上
(Tit 3:9)。
這些事──這些道理的結果（「善行」）「與人有益」，而「愚拙的辯論」卻不能產生這樣實際的結果。GROTIUS 和 WIESINGER 如是解。但 ALFORD 為避免「這些（善行）於人有益」的累贅，解作「這些真理」
(Tit 3:4-7)。
Original em inglês
8. Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement
(Tit 3:4-7) as to the gratuitousness of God's gift of salvation. Answering to the "Amen."
these things, &c.--Greek, "concerning these things (the truths dwelt on,
Tit 3:4-7;
not as English Version, what follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for 'believed in God' is different,
Joh 14:1.
'They who have learnt to credit God' in what He saith) may be careful ('Solicitously sedulous'; diligence is necessary) to maintain (literally, 'to set before themselves so as to sustain') good works." No longer applying their care to "unprofitable" and unpractical speculations
(Tit 3:9).
These things--These results of doctrine ("good works") are "good and profitable unto men," whereas no such practical results flow from "foolish questions." So GROTIUS and WIESINGER. But ALFORD, to avoid the tautology, "these (good works) are good unto men," explains, "these truths"
(Tit 3:4-7).
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繁體中文
9. 遠避──遠離、置身事外。同樣的希臘文見
2Ti 2:16；
參
2Ti 2:16
的註釋。
無知的──希臘文，「乏味的」；不結道德的果子。「虛空的言談者」。
家譜──與「荒渺的話」（參
1Ti 1:4
的註釋）相近。此處所指，尚非直接的異端，而是關於永世（aeons）等家譜的無益爭論，這些爭論最終引致諾斯底主義。會堂中的講論被稱為 daraschoth，即「討論」。比較「辯論（希臘文作『治理』）這世代的」。
辯論──關於「人的誡命」的權威，他們企圖藉律法來證實
(Tit 1:14；
參
1Ti 1:7
的註釋)，
以及與「家譜」相連、律法各部分的奧秘含義。
Original em inglês
9. avoid--stand aloof from. Same Greek, as in
2Ti 2:16;
see on
2Ti 2:16.
foolish--Greek, "insipid"; producing no moral fruit. "Vain talkers."
genealogies--akin to the "fables" (see on
1Ti 1:4).
Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, that is, "discussions." Compare "disputer of this world (Greek, 'dispensation')."
strivings about the law--about the authority of the "commandments of men," which they sought to confirm by the law
(Tit 1:14;
see on
1Ti 1:7),
and about the mystical meaning of the various parts of the law in connection with the "genealogies."
10
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10. 分門結黨的人──希臘文「heresy（異端）」，本意指因個人任性而產生的分裂；即個人隨己意行事和教導，獨立於教會的教導和實行之外。久而久之，它漸漸明確地指現代意義上的「異端」；在較晚的書信中已幾乎具備了這個含義。提多在克里特時，當地的異端分子在道理上追隨自己任性的「辯論」（見
Tit 3:9
所責備的），在行為上則不道德。
棄絕──避開、遠避；不是正式的開除教籍，而是「與他不再有甚麼來往」，無論在勸戒或日常交往上都不再相交。
Original em inglês
10. heretic--Greek "heresy," originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely "heresy" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed "questions" reprobated in
Tit 3:9,
and immoral in practice.
reject--decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.
11
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11. 已經──「變成了」背道。
背道──「變成乖僻」。
明知故犯──他不能說沒有人更好地勸戒過他：在屢次勸戒之後仍然照舊，便是自己定自己的罪了。他是在明知故犯之中「犯罪」。
Original em inglês
11. is . . . subverted--"is become perverse."
condemned of himself--He cannot say, no one told him better: continuing the same after frequent admonition, he is self-condemned. "He sinneth" wilfully against knowledge.
12
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12. 我打發──即已打發。
亞提馬或是推基古──到克里特接替你的位置。據說亞提馬後來作了路司得的監督。推基古曾兩次被保羅從羅馬打發到小亞細亞——第一次在他第一次被囚之時（這表明他十分適合作提多在克里特的繼任人）；
Eph 6:21；
第二次在他第二次被囚之時，
2Ti 4:12。
按傳統所記，他後來作了庇推尼的迦克墩（Chalcedon）的監督。
尼哥波立──「得勝之城」，因亞克興（Actium）之戰而得名，位於以庇魯斯。本書信大概寫於秋天，地點是哥林多。保羅打算途經伊多利亞（Ætolia）和阿卡拿尼亞（Acarnania）進入以庇魯斯，在那裏「過冬」。見我對教牧書信的緒論。
Original em inglês
12. When I shall send--have sent.
Artemas or Tychicus--to supply thy place in Crete. Artemas is said to have been subsequently bishop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete);
Eph 6:21;
and in his second,
2Ti 4:12.
Tradition makes him subsequently bishop of Chalcedon, in Bithynia.
Nicopolis--"the city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through Ætolia and Acarnania, into Epirus, and there "to winter." See my
Introduction
to the Pastoral Epistles.
13
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13. 送行──為他們預備旅途所需，使他們得以繼續前行。
西納──即西諾多魯斯（Zenodorus）的簡稱。
律師──一位猶太的「文士」，歸主後仍保留這個從前職業而來的稱呼。是民事律師。
亞波羅──與西納在一起，可能是本書信的送信人。在
1Co 16:12，
亞波羅有意要往哥林多去；他如今身在哥林多（按保羅寫信時正在哥林多的推論），正與這心意相符。克里特正好在他往巴勒斯坦或其本鄉亞歷山太的路上。保羅與亞波羅在那個他們的名從前曾被用作不屬靈的黨派口號的城中，如今卻顯出和諧的美景。亞波羅從前之所以不願去哥林多，雖然保羅極願他去，正是為了避免這種黨派之爭。HIPPOLYTUS 提到西納是七十個門徒之一，後來作了底奥斯波里（Diospolis）的監督。
Original em inglês
13. Bring . . . on their journey--Enable them to proceed forward by supplying necessaries for their journey.
Zenas--the contracted form of Zenodorus.
lawyer--a Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer.
Apollos--with Zenas, probably the bearers of this Epistle. In
1Co 16:12,
Apollos is mentioned as purposing to visit Corinth; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him. HIPPOLYTUS mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis.
14
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14. 並且──希臘文，「但……也」。不僅你，也要叫我們「同作信徒」的其他弟兄（或「我們在克里特所得著的人」）與你一同如此。
為所需用的──供給基督教宣教士和弟兄們所需用的，照他們為主的工作旅途中的需要。比較
Tit 1:8，
「樂意接待客旅」。
Original em inglês
14. And . . . also--Greek, "But . . . also." Not only thou, but let others also of "our" fellow believers (or "whom we have gained over at Crete") with thee.
for necessary uses--to supply the necessary wants of Christian missionaries and brethren, according as they stand in need in their journeys for the Lord's cause. Compare
Tit 1:8,
"a lover of hospitality."
15
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繁體中文
15. 請──「請問那些因信心愛我們之人的安」。克里特的人並非都有這扎根於信心的愛心——那才是真正相交的紐帶。這是本書信所特有的問安，是任何偽造者都不會使用的。
恩──希臘文，「那恩」，即神的恩典。
與你們眾人同在──這並非表示本書信是寫給克里特所有基督徒的，但提多自然會把它傳給他的羊群。
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Robert Jamieson、A. R. Fausset、David Brown
《全本聖經批判與解釋註釋》（1871）
增補、更正與評語請寄給編者
Original em inglês
15. Greet--"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used.
Grace--Greek, "The grace," namely, of God.
with you all--not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock.
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
Tit 3:1-15.
提多當教導信徒關於他們對待世界的當有行為：當如何對待異端分子：何時何地當與保羅會面。問安。結語。
1. 你要提醒眾人──因為他們雖然知道自己的本分，卻有忘記的危險。基督教與異教的對立，加上猶太人在羅馬帝國統治下天生傾向叛亂（其中許多人住在克里特），可能使許多人在實際生活上忘記了那在理論上已公認的基督徒原則——順服在上的權柄。DIODORUS SICULUS 曾提及克里特人傾向於騷動和悖逆。
順服──「甘心樂意地」（希臘文如此）。
執政的……掌權的──希臘文，「各等官長……各等權柄」。
順從──順服「官長」的「命令」；不一定含有「自發的」順從之意。「樂意」的順服乃包含在「預備行各樣的善事」之內。另參
Ro 13:3，
說明順服官長有助於善行，因為官長的目的「一般而言」是獎賞善人、懲罰惡人。另與「悖逆」形成對比
(Tit 3:3)。