(Macedonia, a.d. 64 or 57)

[Note.—"Of Titus nothing more is certainly known than we find in the Epistles of Paul. From incidental allusions to him we learn that he was a Greek by birth, Galatians 2:3, who had been converted to Christianity by the instrumentality of Paul, Galatians 1:4. He went up with Paul and Barnabas to Jerusalem, Galatians 2:1, and afterwards accompanied Paul on his travels; and is repeatedly mentioned by him in terms of approbation and affection, 2Corinthians 7:5-7, 2Corinthians 7:13-15; 2Corinthians 8:16-24; 2Corinthians 12:17-21.

"Being the son of Gentile parents, and therefore in different circumstances from Timothy, he was not circumcised. Circumcision in his case would have involved, as Paul reasoned, a compromise of principle, Galatians 2:5.

"At the time when this Epistle was written, Titus had been left by the Apostle in the island of Crete, that he might establish and regulate the churches there (i. 5). It is not easy to determine when this occurred; no opportunity for it having been afforded by the only visit to Crete, recorded in Acts 27:7-8; for he was then on his way to Rome as a prisoner, his stay was short, nor could he then expect to spend the ensuing winter in Nicopolis (see Titus 3:12).

"Some have supposed that Paul may have been at Crete on his voyage from Corinth to Ephesus, mentioned in Acts 18:18; and have written this Epistle subsequently from Ephesus, having formed the intention of spending the winter at a town named Nicopolis, between Antioch and Tarsus (see Titus 3:12). Others have placed Paul's visit to Crete between his leaving Ephesus for Macedonia and his second visit to Corinth, mentioned in Acts 20:2. But the more general opinion is that the visit to Crete here referred to was upon a journey which Paul took after his first imprisonment at Rome, when he sailed to Asia, taking Crete in his way, and leaving Titus there; and that he wrote this Epistle from Macedonia, when on his way to Nicopolis.

"It is further supposed that Titus, according to Paul's desire, joined the Apostle at Nicopolis, and afterwards accompanied him on his last journey to Rome, being with him there during part of his second imprisonment, 2Timothy 4:10; and having then gone into Dalmatia, probably to preach the gospel, or to visit churches already formed there. What became of him afterwards we are not informed. The tradition is that he returned to Crete, and died there at the age of 94.

"It is very observable in this Epistle, that those of the humblest rank are exhorted to adorn the gospel (Titus 2:10), and that while our salvation is ascribed exclusively to grace (Titus 2:11), to the 'kindness and love of God our Saviour' (Titus 3:4), this fact is made the ground of most urgent exhortations to holiness (Titus 2:14; Titus 3:8).

"On the duties Christians owe to civil government, Titus 3:1, see Romans 13:1-14; 1Peter 2:13-17; 2Peter 2:10; Jude 1:8."—Angus's Bible Handbook.]

1 For what end Titus was left in Crete. 6 How they that are to be chosen ministers ought to be qualified. 11 The mouths of evil teachers to be stopped; 12 and what manner of men they be.

1. Paul, a servant of God, and an Apostle of Jesus Christ [in the other two so-called Pastoral Epistles addressed to Timothy, St. Paul simply styles himself an Apostle of Jesus Christ], according to the faith of God's elect, and the acknowledging of the truth which is after godliness [more accurately rendered "and the full knowledge of the truth which is designed for godliness"; or, "which leadeth to godliness"].

2. In hope of eternal life [better translated "resting on the hope of eternal life"], which God, that cannot lie [possibly this singular and strong expression was chosen with reference to the peculiar vice of the Cretans, over which church Titus was then presiding (see v. 12)], promised before the world began [more accurately rendered, "from eternal ages" (see 2Timothy 1:9). The promise of eternal life was the result of a divine purpose fixed from eternity].

3. But hath in due times ["but hath in his own seasons"] manifested his word [that is, his gospel. See Romans 16:25] through preaching [or, "in the preaching"], which is committed unto me [lit. "with which I was entrusted"], according to the commandment of God our Saviour:

Note.—The annotations are taken from The Commentary for Schools, edited by C. J. Ellicott, D.D., Bishop of Gloucester and Bristol. (London, Cassell & Co., Limited.)

4. To Titus, mine own son [alluding no doubt to their relation in religion] after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour [the expression is a rare one. We find it only in these Pastoral Epistles].

5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee [or better, "as I gave thee directions].

6. If any be blameless, the husband of one wife, having faithful [believing] children not accused of riot [dissoluteness] or unruly [that is, disobedience to parents].

7. For a bishop must be blameless as the steward of God; not selfwilled, not soon angry [not soon provoked, or not irascible], not given to wine, no striker [not a brawler], not given to filthy lucre;

8. But a lover of hospitality, a lover of good men, sober [self-restrained], just [or righteous], holy, temperate;

9. Holding fast the faithful word as he hath been taught [more literally, "according to" the teaching], that he may be able by sound doctrine both to exhort and to convince the gainsayers.

10. For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthly lucre's sake.

12. One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts [referring to their wild, fierce nature, their ferocity, their love of cruelty], slow bellies [rather, idle bellies. These terms point with sharp accuracy to another of the evil characteristics of the Cretan peoples—their dull gluttony, their slothful sensuality].

13. This witness is true. Wherefore rebuke [confute; set them right] them sharply, that they may be sound in the faith;

14. Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

15. Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

16. They profess that they know God; but in works they deny him, being abominable [this is the only place where this strong expression is used in the New Testament. It signifies that the life and actions of these men, who professed to be his servants, had made them hateful in the sight of God], and disobedient [opposed to law and order], and unto every good work reprobate.