Titus 1:7 Komentář

In this chapter we have, I. The preface or introduction to the epistle, showing from and to whom it was written, with the apostle's salutation and prayer for Titus, wishing all blessings to him (Tit 1:1-4). II. Entrance into the matter, by signifying the end of Titus's being left at Crete (v. 5). III. And how the same should be pursued in reference both to good and bad ministers (v. 6 to the end).

This chapter contains the inscription of the epistle, the apostle's salutation and preface to it; an account of the qualifications of an eider, or pastor of a church; a description of these teachers; and a charge to Titus to rebuke the Cretians for their errors and immoralities. The inscription and salutation are in Tit 1:1, in which the writer of the epistle is described by his name and office; by the faith and hope he had; and by the ministration of the Gospel, committed to him by the order of Christ: and the person to whom it is written is mentioned by name; and is described by the spiritual relation he stood in to the apostle, and to whom he wishes grace, mercy, and peace: the preface to the epistle is in Tit 1:5 which gives the reason of the apostle's leaving Titus in Crete, which was to set things in order there, and to ordain elders in all the churches; which leads him to point at the necessary qualifications of them for his direction; some of which respect their moral life and conversation, and others their doctrine, and are in Tit 1:6 and on occasion of the latter, and which is a reason why the elders should be sound in the faith, and hold it fast, the apostle takes notice of the false teachers that were in Crete, whom he describes by their noisy, vain, and deceitful talk; by their being pernicious and hurtful to whole families; and by their covetousness and sensuality, which is confirmed by a testimony out of one of the Cretian poets, Tit 1:10 wherefore he charges Titus sharply to rebuke either these false teachers, or those they had corrupted, that they regard sound doctrine, and not Jewish fables, and the commandments of erroneous men, Tit 1:13 and instances in things forbidden in the law of Moses as unclean, which were not now to be attended to by those who were pure in heart, and sound in faith, to whom all things were pure and lawful; and as for others that were impure, whose minds and consciences were defiled, and were unbelieving, nothing was pure to them, Tit 1:15 and who are further described as professors in words of the true knowledge of God, and yet practically were deniers of him; and as abominable in their nature and actions, disobedient to law and Gospel, and unfit for any good work whatever, Tit 1:16.

For a bishop must be blameless,.... This shows that a bishop and an elder is the same; and the Syriac version here renders it, "an elder"; the character or qualification necessary to him is the same as before, and in like manner to be understood; unless it should more particularly refer to his faithfulness in the discharge of his office: since it follows, as the steward of God; one appointed by God over his household and family, the church, to give to everyone their portion of meat in due season; one that dispenses the manifold grace, or various doctrines of the grace of God, and mysteries of Christ; and of such an one it is required, that he be faithful, both to his Lord and master, to the trust committed to him, and to the persons under his care. Not selfwilled; not doing things in the worship and house of God, in the ministry of the word, and administration of ordinances, according to his own will, but according to the will of God, revealed in his word; otherwise what he does will come under the name of will worship: or obstinate, stubborn, and inflexible, conceited of his own sense and judgment, and resolute to have his own will and way in all things relating to the affairs of God's house. The word signifies one that is pleased with himself, has an over weening opinion of himself, is proud and haughty, and despises others: not soon angry: but slow to wrath, which shows a man to be a man of understanding, and fit to teach others, which an angry man is not. It is a saying of R. Hillell (h), that "neither one that is ashamed (to ask questions) learns well, nor one that is "angry" teaches well'' And the Jews say (i), that "the law is not rightly explained but by one that is not angry.'' Hence, that direction (k), "for ever let a man be meek as Hillell, and not angry as Shammai;'' who were two of their principal doctors, the heads of their schools, in the times of Christ: a man that rules his own spirit, and has the command of his temper and passions, is fit to govern in the church of God. Not given to wine, no striker, nor given to filthy lucre; See Gill on Ti1 3:3. (h) Pirke Abot, c. 2. sect. 5. (i) Buxtorf. Lex. Talmud. col. 2026. (k) T. Bab. Sabbat, fol. 30. 2.

Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers.

For which reason you must diligently observe and keep the practice delivered from divine tradition and apostolic observance, which is also maintained among us, and almost throughout all the provinces; that for the proper celebration of ordinations all the neighbouring bishops of the same province should assemble with that people for which a prelate is ordained. And the bishop should be chosen in the presence of the people, who have most fully known the life of each one, and have looked into the doings of each one as respects his habitual conduct. And this also, we see, was done by you in the ordination of our colleague Sabinus; so that, by the suffrage of the whole brotherhood, and by the sentence of the bishops who had assembled in their presence, and who had written letters to you concerning him, the episcopate was conferred upon him, and hands were imposed on him in the place of Basilides. Neither can it rescind an ordination rightly perfected, that Basilides, after the detection of his crimes, and the baring of his conscience even by his own confession, went to Rome and deceived Stephen our colleague, placed at a distance, and ignorant of what had been done, and of the truth, to canvass that he might be replaced unjustly in the episcopate from which he had been righteously deposed. The result of this is, that the sins of Basilides are not so much abolished as enhanced, inasmuch as to his former sins he has also added the crime of deceit and circumvention. For he is not so much to be blamed who has been through heedlessness surprised by fraud, as he is to be execrated who has fraudulently taken him by surprise. But if Basilides could deceive men, he cannot deceive God, since it is written, "God is not mocked." But neither can deceit advantage Martialis, in such a way as that he who also is involved in great crimes should hold his bishopric, since the apostle also warns, and says, "A bishop must be blameless, as the steward of God."

Ver. 7. "For a Bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker." For a ruler without, as he rules by law and compulsion, perhaps does not consult the wishes of those under his rule. But he who ought to rule men with their own consent, and who will be thankful for his rule, if he so conduct himself as to do everything of his own will, and share counsels with no one, makes his presidency tyrannical rather than popular. For he must be "blameless, as the steward of God, not self-willed, not soon angry." For how shall he instruct others to rule that passion, who has not taught himself? For power leads on to many temptations, it makes a man more harsh and difficult to please, even him that was very mild, surrounding him with so many occasions of anger. If he have not previously practiced himself in this virtue, he will grow harsh, and will injure and destroy much that is under his rule. "Not given to wine, no striker." Here he is speaking of the insolent man. For he should do all things by admonition or rebuke, and not by insolence. What necessity, tell me, for insult? He ought to terrify, to alarm, to penetrate the soul with the threat of hell. But he that is insulted becomes more impudent, and rather despises him that insults him. Nothing produces contempt more than insult; it disgraces the insolent person, and prevents his being respected, as he ought to be. Their discourse ought to be delivered with much caution. In reproving sins they should bear in mind the future judgment, but keep clear of all insolence. Yet if any prevent them from doing their duty, they must prosecute the matter with all authority. "Not a striker," he says. The teacher is the physician of souls. But the physician does not strike, but heals and restores him that has stricken him. "Not given to filthy lucre."

"For it is necessary that a bishop be without blame, as the steward of God: not arrogant, not prone to anger, not given to wine, not a striker, not greedy for filthy lucre." Therefore, it is required among stewards that a faithful person be found: and not eating and drinking with drunkards, striking slaves and maidservants; but uncertain of the return of God, and giving food to his servants in due season. But between the stewards and the servile, this is the only difference: that a servant is appointed over his servants. Therefore, a bishop and a priest must know that the people are their servants, not slaves. The rest that follows is up to us: Not arrogant, that is not swelling and pleasing himself because he is a bishop, but like a good steward, seeking what will benefit many. Not prone to anger. He is angry who is always angry and is moved like a leaf by a light breeze of provocation and sin. And indeed, there is nothing more shameful than an angry teacher, who ought to be gentle (and according to what is written: But the servant of the Lord must not quarrel, but be gentle to all, masterful, patient, instructing in meekness those who oppose him), he, on the other hand, with an angry face, trembling lips, wrinkled front, unrestrained invective, a face varying between paleness and redness, shouting uproariously, does not lead astray so much towards good, as hurries towards evil by his cruelty; hence Solomon says: Anger destroys even the wise (Prov. 21); And: The anger of a just man does not work the justice of God (James I, 20). Nor is he who is sometimes angry, actually irascible: but he is called irascible, who is frequently overcome by this passion. The bishop is also prohibited from being given to wine, about which it is written to Timothy: Not given to much wine. (1 Tim. 3:8). But what kind of bishop is it to see intoxicated, with his mind occupied, or to raise laughter against the gravity of his position, and to cackle with loose lips: or if, when he has remembered some little thing sad, he bursts into sobs and tears among his cups. It is a long journey to go through all the follies that drunkenness suggests. You may see some hurling drinking cups across the room, or throwing them in the countenance of their fellow guests; some tearing their clothing and wounding themselves on the bodies of others; some shouting; some nodding off; while he who drinks most is regarded as the strongest: it is even an accusation against him, that he has not drunk frequently enough when the king has called upon him to testify. They vomit in order to drink, and drink to be able to vomit. The stomach and the throat are engaged in but one business. Let it suffice to have said thus much, that according to St. Paul, intemperance lies in wine. And wherever there is gluttony or drunkenness, there debauchery reigns. Look at the belly and the genitals, and according to the character of the vices so is the order of the members. I will never consider a drunkard to be chaste, for even if he has fallen asleep in his cups, he could still have sinned through the wine. But we are filled with wonder that the Apostle should condemn intoxication in bishops or priests, when in the old law it was commanded that the priests, when they entered into the temple, should not drink wine at all; and when a lawful Nazarite is bidden to nourish his holy locks, to avoid all defilement, to abstain from wine, or anything that is made of grapes, from the husks that remain after wine has been pressed, and from every sort of strong drink which perverts a sound mind. Let every one say what he likes: I speak my own thoughts: I know what abstinence has done for me, and what harm has come of its intermission or its excess. After drunkenness, however, he warns that a person should not be a striker; as in simplicity of understanding it builds up the listener so they do not easily reach out to strike, so that the insane person does not burst out to strike another in the face. However, it is better not to say that one is a striker who is gentle and patient, who knows in time what should be spoken and what should be kept silent, and who does not hit the conscience of the weak with useless talk. For when the Apostle was forming the leader of the church, he did not forbid him from being a boxer and pancratiast (that is, an athlete) (which is also reprehensible in any plebeian or pagan), but as I said: so that the abusive and garrulous one does not lose him, who could be corrected by modesty and gentleness. The desire for shameful gain from someone who is to become a bishop should also be alien. For there are many who teach things that are not proper, for the sake of shameful gain: who destroy entire households, and think that piety is a business. But it is better, according to Solomon, to have a little with righteousness, than to have much gain with iniquity (Prov. 16:8): and a good name is to be preferred in poverty than in wealth. A bishop who desires to be an imitator of the Apostle should be content with food and clothing alone (1 Tim. 6). Those who serve at the altar should live by it (1 Cor. 9). They live, he says, but do not become rich. Hence also, money is shaken off our belt; and we have only one tunic (Matt. 10 and Mark 6): nor do we think about tomorrow. The desire for shameful gain is to think more about the future than the present. What a bishop or presbyter should not have has been taught by the Apostle's word; but now, on the contrary, what he should have is explained.

That a priest must avoid covetousness even Samuel teaches when he proves before all the people that he has taken nothing from anyone. And the same lesson is taught by the poverty of the apostles who used to receive sustenance and refreshment from their brothers and to boast that they neither had nor wished to have anything besides food and clothing. What the epistle to Timothy calls covetousness Titus openly censures as the desire for filthy lucre.

Here it is clear that he calls presbyters bishops. In the same community it was the custom that there would be more presbyters than bishops.

Paul here shows that at this time “elders” and “bishops” were interchangeable and that some were put in charge of towns, some of whole regions. These latter became the bishops of later times.

He is not given to useless discord.

For the bishop must be blameless as God's steward, not stubborn, not quick-tempered, not drunken, not violent, not greedy for gain; but hospitable, loving what is good, self-controlled, righteous, holy, disciplined. To be accused is a general concept. For to be accused encompasses all things that are to be named: that is, one against whom no crime can be charged. as God's steward. Since, Paul says, the office is great, it also requires great watchfulness. not quick-tempered. For he who cannot master himself, how will he be able to beneficially lead others? not drunken. Drunkard, overbearing. not violent. Not one who harms the consciences of brothers. not greedy for gain. As one who is poor is usually like: as if any profit, even if it seems just, is disgraceful for a bishop. holy. Pure from passions. disciplined. Not only regarding food alone, but also all passions.

How can he be blameless if he has unbelieving and undisciplined children? God has placed him over His house, he occupies God's place; therefore in all respects he must be a precise fulfiller of His will. Civil authorities rule over their subordinates by the force of law, and therefore can display boldness and self-assertion. But a bishop governs those who are voluntarily subject to him, and he must not reach such a degree of boldness as to act autocratically, arbitrarily, and without asking the opinion of his subordinates; for this would be coercive. Self-love is necessarily followed by irascibility, from which also, of course, consequently, the bishop must abstain. For how will he teach others to bridle this passion if he has not taught this to himself? That is, an insulter. What need is there to insult? The disobedient should be brought to fear by gehenna, not insulted. Not striking with the hands, nor with bitter and harsh words. For he is a physician. And a physician rather heals wounds, but does not inflict them himself. That is, showing great contempt for wealth. In a bishop, all covetousness, even righteous covetousness, is shameful.

Then when he says, a bishop must be without crime, he amplifies what he has said: first, the fact that he said, without crime; second, the marks he must be without, at not proud. The reason for the first requirement is that he must dispense divine things: like the magistrate of the people, so are his officials (Sir 10:2); he who walks in the way that is blameless shall minister to me (Ps 101:6). Then when he says, not proud, he shows the vices from which he should be immune: first, the crimes from which he should be immune; second, the virtues he should have, at but given to hospitality. Now some sins are carnal and some spiritual. He makes no mention of the first, because it is taken for granted that he is free of those: but immorality and all impurity or covetousness must not even be named among you, as is fitting among saints (Eph 5:3). But he does mention spiritual sins, which are five in number. Two of them have no place among prelates, namely, envy, which is a childish sin: envy slays the little one (Job 5:2), for a prelate should be above envy; and spiritual sloth, because all things succeed for him according to his wishes. But pride is mentioned because it tempts those in authority, and anger and covetousness, which bear on the temporal things which he dispenses. In regard to the first of these three he says, not proud: the man of haughty looks and arrogant heart I will not endure (Ps 101:5); if they make you master of the feast, do not exalt yourself; be among them as one of them (Sir 32:1). In regard to the second, he removes anger when he says, not subject to anger; then its incentive, which is wine, when he says, nor given to wine: who has redness of eyes? Those who tarry long over wine (Prov 23:29). Then, the result of anger, which is to strike; hence he says not violent, i.e., not cruel: I gave my back to the smiter and my cheeks to those who pulled out the beard (Isa 50:6). Or, not violent, i.e., not offending the consciences of others with their depraved character, wounding their conscience (1 Cor 8:12). In regard to the third he says, not greedy of filthy gain: but they considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means (Wis 15:12).

The apostle's statement of his character, his hope, and his function, Tit 1:1-3. His address to Titus, and the end for which he left him in Crete, Tit 1:4, Tit 1:5. The qualifications requisite in those who should be appointed elders and bishops in the Church of God, Tit 1:6-9. Of false teachers, Tit 1:10, Tit 1:11. The character of the Cretans, and how they were to be dealt with, Tit 1:12-14. Of the pure, the impure, and false professors of religion, Tit 1:15, Tit 1:16.

Not self-willed - Μη αυθαδη· Not one who is determined to have his own way in every thing; setting up his own judgment to that of all others; expecting all to pay homage to his understanding. Such a governor in the Church of God can do little good, and may do much mischief. Not soon angry - Μη οργιλον· Not a choleric man; one who is irritable; who is apt to be inflamed on every opposition; one who has not proper command over his own temper.

ADDRESS: FOR WHAT END TITUS WAS LEFT IN CRETE. QUALIFICATIONS FOR ELDERS: GAINSAYERS IN CRETE NEEDING REPROOF. (Tit. 1:1-16) servant of God--not found elsewhere in the same connection. In Rom 1:1 it is "servant of Jesus Christ" (Gal 1:10; Phi 1:1; compare Act 16:17; Rev 1:1; Rev 15:3). In Rom 1:1, there follows, "called to be an apostle," which corresponds to the general designation of the office first, "servant of GOD," here, followed by the special description, "apostle of Jesus Christ." The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger. according to the faith--rather, "for," "with a view to subserve the faith"; this is the object of my apostleship (compare Tit 1:4, Tit 1:9; Rom 1:5). the elect--for whose sake we ought to endure all things (Ti2 2:10). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (Ti2 1:9; Rom 8:30-33; compare Luk 18:7; Eph 1:4; Col 3:12). Act 13:48 shows that all faith on the part of the elect, rests on the divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are elect. and the acknowledging of the truth--"and (for promoting) the full knowledge of the truth," that is, the Christian truth (Eph 1:13). after godliness--that is, which belongs to piety: opposed to the knowledge which has not for its object the truth, but error, doctrinal and practical (Tit 1:11, Tit 1:16; Ti1 6:3); or even which has for its object mere earthly truth, not growth in the divine life. "Godliness," or "piety," is a term peculiar to the Pastoral Epistles: a fact explained by the apostle having in them to combat doctrine tending to "ungodliness" (Ti2 2:16; compare Tit 2:11-12).

For . . . must--The emphasis is on "must." The reason why I said "blameless," is the very idea of a "bishop" (an overseer of the flock; he here substitutes for "presbyter" the term which expresses his duties) involves the necessity for such blamelessness, if he is to have influence over the flock. steward of God--The greater the master is, the greater the virtues required in His servant [BENGEL], (Ti1 3:15); the Church is God's house, over which the minister is set as a steward (Heb 3:2-6; Pe1 4:10, Pe1 4:17). Note: ministers are not merely Church officers, but God's stewards; Church government is of divine appointment. not self-willed--literally, "self-pleasing"; unaccommodating to others; harsh, the opposite of "a lover of hospitality" (Tit 1:6); so Nabal (1Sa. 25:1-44); self-loving and imperious; such a spirit would incapacitate him for leading a willing flock, instead of driving. not given to wine--(See on Ti1 3:3; Ti1 3:8). not given to filthy lucre--not making the Gospel a means of gain (Ti1 3:3, Ti1 3:8). In opposition to those "teaching for filthy lucre's sake" (Tit 1:11; Ti1 6:5; Pe1 5:2).