Titus 1:1 注釈

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).

Here is the preface to the epistle, showing, I. The writer. Paul, a Gentile name taken by the apostle of the Gentiles, Act 13:9, Act 13:46, Act 13:47. Ministers will accommodate even smaller matters, so that they may be any furthering of acceptance in their work. When the Jews rejected the gospel, and the Gentiles received it, we read no more of this apostle by his Jewish name Saul, but by his Roman one, Paul. A servant of God, and an apostle of Jesus Christ. Here he is described by his relation and office: A servant of God, not in the general sense only, as a man and a Christian, but especially as a minister, serving God in the gospel of his Son, Rom 1:9. This is a high honour; it is the glory of angels that they are ministering spirits, and sent forth to minister for those who shall be heirs of salvation, Heb 1:14. Paul is described more especially as a chief minister, an apostle of Jesus Christ; one who had seen the Lord, and was immediately called and commissioned by him, and had his doctrine from him. Observe, The highest officers in the church are but servants. (Much divinity and devotion are comprehended in the inscriptions of the epistles.) The apostles of Jesus Christ, who were employed to spread and propagate his religion, were therein also the servants of God; they did not set up any thing inconsistent with the truths and duties of natural religion. Christianity, which they preached, was in order to clear and enforce those natural principles, as well as to advance them, and to superadd what was fit and necessary in man's degenerate and revolted state: therefore the apostles of Jesus Christ were the servants of God, according to the faith of God's elect. Their doctrine agreed with the faith of all the elect from the beginning of the world, and was for propagating and promoting the same. Observe, There are elect of God (Pe1 1:2), and in these the Holy Spirit works precious divine faith, proper to those who are chosen to eternal life (Th2 2:13, Th2 2:14): God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth, whereunto he called you by our gospel. Faith is the first principle of sanctification. And the acknowledging of the truth which is after godliness. The gospel is truth; the great, sure, and saving truth (Col 1:5), the word of the truth of the gospel. Divine faith rests not on fallible reasonings and probable opinions, but on the infallible word, the truth itself, which is after godliness, of a godly nature and tendency, pure, and purifying the heart of the believer. By this mark judge of doctrines and of spirits - whether they be of God or not; what is impure, and prejudicial to true piety and practical religion, cannot be of divine original. All gospel truth is after godliness, teaching and nourishing reverence and fear of God, and obedience to him; it is truth not only to be known, but acknowledged; it must be held forth in word and practice, Phi 2:15, Phi 2:16. With the heart man believes to righteousness, and with the mouth confession is made unto salvation, Rom 10:10. Such as retain the truth in unrighteousness neither know nor believe as they ought. To bring to this knowledge and faith, and to the acknowledging and professing of the truth which is after godliness, is the great end of the gospel ministry, even of the highest degree and order in it; their teachings should have this chief aim, to beget faith and confirm in it. In (or for) hope of eternal life, Tit 1:2. This is the further intent of the gospel, to beget hope as well as faith; to take off the mind and heart from the world, and to raise them to heaven and the things above. The faith and godliness of Christians lead to eternal life, and give hope and well-grounded expectation of it; for God, that cannot lie, hath promised it. It is the honour of God that he cannot lie or deceive: and this is the comfort of believers, whose treasure is laid up in his faithful promises. But how is he said to promise before the world began? Answer, By promise some understand his decree: he purposed it in his eternal counsels, which were as it were his promise in embryo: or rather, say some, pro chronōn aiōniōn is before ancient times, or many years ago, referring to the promise darkly delivered, Gen 3:15. Here is the stability and antiquity of the promise of eternal life to the saints. God, who cannot lie, hath promised before the world began, that is, many ages since. How excellent then is the gospel, which was the matter of divine promise so early! how much to be esteemed by us, and what thanks due for our privilege beyond those before us! Blessed are your eyes, for they see, etc. No wonder if the contempt of it be punished severely, since he has not only promised it of old, but (Tit 1:3) has in due times manifested his word through preaching; that is, made that his promise, so darkly delivered of old, in due time (the proper season before appointed) more plain by preaching; that which some called foolishness of preaching has been thus honoured. Faith comes by hearing, and hearing by the word of God, by the word preached. Which is committed unto me. The ministry is a trust; none taketh this honour, but he who is thereunto appointed; and whoso is appointed and called must preach the word. Co1 9:16, Woe is unto me if I preach not the gospel. Nonpreaching ministers are none of the apostle's successors. According to the commandment of God our Saviour. Preaching is a work appointed by a God as a Saviour. See a proof here of Christ's deity, for by him was the gospel committed to Paul when he was converted (Act 9:15, Act 9:17, and Act 22:10, Act 22:14, Act 22:15), and again when Christ appeared to him, Act 22:17. He therefore is this Saviour; not but that the whole Timothy concur therein: the Father saves by the Son through the Spirit, and all concur in sending ministers. Let none rest therefore in men's calling, without God's; he furnishes, inclines, authorizes, and gives opportunity for the work. II. The person written to, who is described, 1. By his name, Titus, a Gentile Greek, yet called both to the faith and ministry. Observe, the grace of God is free and powerful. What worthiness or preparation was there in one of heathen stock and education? 2. By his spiritual relation to the apostle: My own (or my genuine) son, not by natural generation, but by supernatural regeneration. I have begotten you through the gospel, said he to the Corinthians, Co1 4:15. Ministers are spiritual fathers to those whom they are the means of converting, and will tenderly affect and care for them, and must be answerably regarded by them. "My own son after the common faith, that faith which is common to all the regenerate, and which thou hast in truth, and expressest to the life." This might be said to distinguish Titus from hypocrites and false teachers, and to recommend him to the regard of the Cretans, as being among them a lively image of the apostle himself, in faith, and life, and heavenly doctrine. To this Titus, deservedly so dear to the apostle, is, III. The salutation and prayer, wishing all blessings to him: Grace, mercy, and peace, from God the Father, and the Lord Jesus Christ our Saviour. Here are, 1. The blessings wished: Grace, mercy, and peace. Grace, the free favour of God, and acceptance with him. Mercy, the fruits of that favour, in pardon of sins, and freedom from all miseries by it, both here and hereafter. And peace, the positive effect and fruit of mercy. Peace with God through Christ who is our peace, and with the creatures and ourselves; outward and inward peace, comprehending all good whatsoever, that makes for our happiness in time and to eternity. Observe, Grace is the fountain of all blessings. Mercy, and peace, and all good, spring out of this. Get into God's favour, and all must be well; for, 2. These are the persons from whom blessings are wished: From God the Father, the fountain of all good. Every blessing, every comfort, comes to us from God as a Father; he is the Father of all by creation, but of the good by adoption and regeneration. And the Lord Jesus Christ our Saviour, as the way and means of procurement and conveyance. All is from the Father by the Son, who is Lord by nature, heir of all things, and our Lord, Redeemer, and head, ordering and ruling his members. All are put under him; we hold of him, as in capite, and owe subjection and obedience to him, who is also Jesus and Christ, the anointed Saviour, and especially our Saviour, who believe in him, delivering us from sin and hell, and bringing us to heaven and happiness. Thus far is the preface to the epistle; then follows the entrance into the matter, by signifying the end of Titus's being left in Crete.

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.

Paul, a servant of God,.... So James styles himself, Jam 1:1 and others of the apostles, as Peter and Jude, call themselves the servants of Jesus Christ; and as does the Apostle Paul also; and both seem to be esteemed by them as high characters and titles of honour, by which they chose to be described and known. Paul, before his conversion, was a servant of sin, of divers lusts and pleasures, and which he owns in this epistle, Tit 3:3 but being called by grace, he became free from the vassalage of sin, and became a servant of God, and of righteousness; and henceforward, from a principle of grace, and being constrained by love, served the Lord, and yielded obedience to his commands and ordinances, with all readiness and cheerfulness: though this character belongs to him in a higher sense than it does to believers in common; and respects his ministerial service, or his serving God in the Gospel of his Son; in which he, and others, were eminently the servants of the most high God, whose business greatly lay in showing unto men the way of salvation. And an apostle of Jesus Christ: constituted, qualified, and sent by him to preach his Gospel; and who had his mission, commission, and doctrine from him; and was an ambassador of his, who represented him, and preached him; and had a power of working miracles to confirm his mission and ministry; and so had all the signs and proofs of an apostle in him; See Gill on Rom 1:1. And according to the faith of God's elect: which may either denote the agreement there was between the ministry of the apostle, and the faith of the choice and eminent saints of God, under the former dispensation; he saying no other things than what Moses, and the prophets did; and laying no other foundation of salvation than they did, and which is therefore called the foundation of the apostles and prophets; and directing souls to the righteousness, sacrifice, and blood of Christ, the Lamb slain from the foundation of the world, to which the faith of Old Testament saints looked, and by whose grace they were justified, pardoned, and saved, as we are: or else the way and manner in which he became an apostle; it was "by, in, or through the faith of God's elect", as the Syriac version renders it; he was chosen of God, and brought as such to believe in Christ, and then called to be an apostle: or rather this may regard the end of his apostleship, and be rendered, "unto the faith of God's elect"; that is, either he was appointed an apostle, to preach the doctrine of faith, which once he destroyed, and which is but one, and is common to all the elect, and what is commonly received, and embraced by the elect of God, in all ages; or to be a means and instrument of bringing the elect of God to that faith in Christ, which is peculiar to them; see Rom 1:5. There are some persons who are styled the elect of God; these are not all men, some are vessels of wrath fitted to destruction, ungodly men, foreordained to condemnation and given up to believe a lie, that they might be damned; nor the Jews only, nor all of them, for though, as a nation, they were chosen, above all others, to many outward privileges, yet they were not chosen to special grace, and eternal glory; only a remnant, according to the election of grace: but these are some of both, Jews and Gentiles; some of every kindred, tongue, people, and nation; these were chosen in Christ from eternity, and are the peculiar objects of the affection and care of God, whom he calls, justifies, and glorifies: and there is a special "faith" that belongs to these; which is a spiritual looking to Christ, a going to him, a laying hold and leaning on him, and trusting in him for salvation; and this faith is peculiar to the elect of God; all men have it not, and those that have it, have it through the free gift of God; nor is it given to any but to the chosen ones. The reason why the Jews did not believe in Christ, was, because they were not of this number, Joh 10:26. And this faith is secured and, made sure to them by their election; they are chosen to it, and through it to salvation; they believe in consequence, and by virtue of it; and certainly obtain it in all ages, as well as righteousness, life, and salvation; and it is that by which they are known to be the elect of God: and the apostle mentions it in this form, and manner, to distinguish it from other faith; the faith of devils, and of reprobates, and the historical and temporal faith of hypocrites, and nominal professors. And the acknowledging of the truth; by which is meant the Gospel, often called the truth, and the word of truth; in distinction from that which was shadowy, the ceremonies of the law; and in opposition to that which is false, it being from the God of truth, concerning Christ, who is the truth; and containing nothing but truth, and what is led into by the Spirit of truth. Now to preach, spread, and defend this, was the apostle constituted in his office as such; and which he did preach with all clearness and faithfulness, to bring souls to a spiritual and experimental knowledge of it, and so to an acknowledgment, a public owning and professing of it: which is after godliness; the Gospel is a doctrine according to godliness; the truths of it have an influence, both on internal and external godliness; they direct to, and promote the worship and fear of God, and a religious, righteous, sober, and godly life and conversation.

By means of these organs, indeed, we are to enjoy flowers; but if he declares that those who make idols will be like them, they already are so who use anything after the style of idol adornings. "To the pure all things are pure: so, likewise, all things to the impure are impure; " but nothing is more impure than idols.

Ver. 1. "Paul, a servant of God, and an Apostle of Jesus Christ, according to the faith of God's elect." You observe how he uses these expressions indifferently, sometimes calling himself the "servant of God," and sometimes the "servant of Christ," thus making no difference between the Father and the Son. "According to the faith of God's elect, and the acknowledging of the truth which is after godliness. In hope of eternal life." "According to the faith of God's elect." It is because thou hast believed, or rather because thou wast intrusted? I think he meant, that he was intrusted with God's elect, that is, not for any achievements of mine, nor from my toils and labors, did I receive this dignity. It was wholly the effect of His goodness who intrusted me. Yet that the grace may not seem without reason, (for still the whole was not of Him, for why did He not intrust it to others?) he therefore adds, "And the acknowledging of the truth that is after godliness." For it was for this acknowledgment that I was intrusted, or rather it was of His grace that this too was intrusted to me, for He was the author of this also. Whence Christ Himself said, "Ye have not chosen Me, but I have chosen you." (John xv. 16.) And elsewhere this same blessed one writes, "I shall know, even as also I am known." (1 Cor. xiii. 12.) And again, "If I may apprehend that, for which also I am apprehended of Christ Jesus." (Phil. iii. 12.) First we are apprehended, and afterwards we know: first we are known, and then we apprehend: first we were called, and then we obeyed. But in saying, "according to the faith of the elect," all is reckoned to them, because on their account I am an Apostle, not for my worthiness, but "for the elect's sake." As he elsewhere says, "All things are yours, whether Paul, or Apollos." (1 Cor. iii. 21.) "And the acknowledging the truth that is after godliness." For there is a truth in other things, that is not according to godliness; for knowledge in matters of agriculture, knowledge of the arts, is true knowledge; but this truth is after godliness. Or this, "according to faith," means that they believed, as the other elect believed, and acknowledged the truth. This acknowledging then is from faith, and not from reasonings. "In hope of eternal life." He spoke of the present life, which is in the grace of God, and he also speaks of the future, and sets before us the rewards that follow the mercies which God has bestowed upon us. For He is willing to crown us because we have believed, and have been delivered from error. Observe how the introduction is full of the mercies of God, and this whole Epistle is especially of the same character, thus exciting the holy man himself, and his disciples also, to greater exertions. For nothing profits us so much as constantly to remember the mercies of God, whether public or private. And if our hearts are warmed when we receive the favors of our friends, or hear some kind word or deed of theirs, much more shall we be zealous in His service when we see into what dangers we had fallen, and that God has delivered us from them all. "And the acknowledging of the truth." This he says with reference to the type. For that was an "acknowledging" and a "godliness," yet not of the Truth, yet neither was it falsehood, it was godliness, but it was in type and figure. And he has well said, "In hope of eternal life." For the former was in hope of the present life. For it is said, "he that doeth these things shall live in them." (Rom. x. 5.) You see how at the beginning he sets forth the difference of grace. They are not the elect, but we. For if they were once called the elect, yet are they no longer called so.

"Paul the servant of God: an apostle however of Jesus Christ." In the Epistle to the Romans he begins thus: “Paul, a servant of Jesus Christ, called to be an apostle,” but in this one he calls himself “a servant of God,” while he is “an apostle of Jesus Christ.” For if the Father and the Son are one, and he who believes in the Son, believes also in the Father, that servitude of the Apostle Paul is to be referred, indiscriminately, either to the Father or to the Son. But, however, this servitude is not that of which the Apostle says himself: “For ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry Abba, Father” (Romans 8:15), but it is a noble servitude, of which David speaks to God: “Behold, oh Lord, I am thy servant; I am thy servant, and the son of thy handmaid” (Psalms 116:16), and of which the blessed Mary speaks to the angel: “Behold the handmaid of the Lord; be it unto me according to thy word" (Luke 1:38). Moses had this bondage, of whom the Lord said to Joshua the son of Nun, 'Moses, my servant, is dead' (Joshua 1:2). And in another place, 'Moses, the servant of the Lord, died on the land of Moab according to the word of the Lord' (Deuteronomy 34:5). It is to be far from thinking that Moses and Mary had the spirit of servitude in fear and not in love for God. It is not surprising that although called holy men, they were nobly called servants of God, as the Father speaks to the Son through the prophet Isaiah: 'It is great for you to be called my servant, my child' (Isaiah 49:6), which is said in Greek: μέγα σοὶ ἐστι τοῦ κληθῆναί σε παῖδά μου. But we sought after 'my child' in Hebrew and found it not written, but 'my servant,' that is, Abdi. Hence, Obadiah the prophet, whose name means 'the servant of the Lord,' received his name from serving God. If anyone is moved when he hears that the Lord and Savior, who created the universe, is called a servant of God, he will not be moved if he listens to the apostles speaking to themselves, 'Whoever wills among you shall be the greatest, let him be the servant of all,' and 'The Son of Man came not that he should be served, but that he should serve' (Matthew 20:27-28). He did not only seem to teach this with words, but also demonstrated it through example. For once, he took a towel, girded himself, and filled a basin with water and washed the disciples' feet (John 13). It is not therefore impious to believe that he who assumed the form of a servant did those things which were the duty of a servant, so that he should be said to have served his Father's will by serving his own servants. But this servitude is of charity, by which we are commanded to serve one another. And the Apostle himself, though free from all, made himself the servant of all (1 Cor. 9). And in another place: "Your servant for Christ's sake." He is the servant of God who is not the servant of sin. For everyone who commits sin is the servant of sin (John 8:34). Therefore, the Apostle, who was not the servant of sin, is rightly called the servant of God the Father and of Christ. Furthermore, when he says, "The Apostle of Jesus Christ," it seems to me to mean the same as if he had said, "The appointed prefect of the emperor Augustus, the commander-in-chief of the army of Tiberius Caesar." For just as judges of this world, in order to appear more noble, take their titles from the kings they serve and from the dignity with which they are inflated, so the Apostle, claiming for himself a great dignity among Christians, designated himself by the title of Apostle of Christ, so that he might inspire terror in those who read his name itself, indicating that all who believed in Christ should be subject to him. Moreover, what we have just written in Romans: "The servant of Jesus Christ" does not differ from his saying, "The servant of wisdom, the servant of righteousness, the servant of sanctification, the servant of redemption, for Christ became for us from God the Father, wisdom, righteousness, sanctification, and redemption (1 Cor. 1:30).

The opening of every one of his letters is distinguished by the divine apostle with this address. At one time it is “Paul a servant of Jesus Christ called to be an apostle.” At another “Paul called to be an apostle of Jesus Christ.” At another “Paul a servant of God and an apostle of Jesus Christ.” And suiting his benediction to his salutation he deduces it from the same source and links the title of the Son with God the Father, saying “grace to you and peace from God our Father and the Lord Jesus Christ.”

HYPOTHESIS ON THE EPISTLE TO TITUS Paul sends this letter from Nicopolis. For he spent the winter there. The purpose of this letter is this: He left Titus in Crete to appoint clergy in the cities. Since many there were attempting to deceive the people under the pretext of the law, Paul, having learned this, writes. And first, giving thanks to God for His reverence, it signifies that the faith in Christ is not new, but has been prepared and promised by God from eternity. Then concerning the state of the clergy, and it teaches how and what kind of minster they ought to be. And he is commanded to rebuke those who contradict the sound doctrine, especially those of the circumcision, knowing that the Cretans are always liars, evil beasts, lazy gluttons, and to teach that all food is clean to the clean, and how the older women who owe this duty must train the younger women in self-control. He also exhorts how slaves ought to be subject to their own masters. And finally, having reminded that the grace of the Spirit did not justify us by works, but by His own kindness; and having commanded to avoid legal disputes as shameless, Paul shows that after sending Artemas to Titus, so that he might come to him, he also instructed him to teach and to take the lead in good works among his own, and thus Paul completes the Epistle. Titus was an excellent disciple of Paul. Indeed, he was appointed by Paul to be the bishop of Crete, which was very large. Moreover, he was authorized and entrusted to ordain bishops in the lower ranks. When Paul wrote these things, he was in freedom: for he nowhere mentions affliction. The letter is also extended to the Jews. However, this letter seems to have been earlier than the letter to Timothy. The Epistle to Titus by the Apostle Paul Preface.

Paul, a servant of God and an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth that leads to godliness. Paul places no distinction here; elsewhere indeed a servant of Christ, but an apostle of God, now truly in a different manner. according to the faith. Because of faith, that is, because the chosen vessels of God have entrusted themselves to me, I have been made an apostle to teach them. Or in this way: I am an apostle to bring the elect to faith through me, and to know the truth of godliness, Christ. Or thus: To become an apostle and for the elect to be believed was not simply given to me, but because I came to know the truth of godliness. But what is this truth? Christ. Well then, the truth concerning godliness, just as with any other truth, is not about godliness as if it were a skill to be learned.

He uses these expressions interchangeably, sometimes calling himself a servant of Christ, an apostle of God, and now the reverse. Thus he made no distinction between the Father and the Son. This can be understood in different ways: either that I became an apostle so that the chosen ones would come to believe through me, or that I was chosen as an apostle not for my own merits, but because God was pleased to entrust His chosen ones to me. Therefore, everything is a matter of grace, and not because I was worthy, but for the sake of the chosen ones. Then, to show that we too must contribute something, he added: "and the knowledge of the truth," that is, since I came to know the truth of this teaching, therefore it was entrusted to me. But better: even the knowledge is not ours, but He is the source of this as well. For first we were known, and then we came to know. Or, that I believed, just as the other chosen ones did, and came to know the truth. He even said "truth" in contrast to Jewish rites. For they are not the truth, though neither are they falsehood, but a type and shadow; and in calling us chosen, he condemns the Jews. For even if they were once chosen, they are not now. Notice: first "faith," and then from it "knowledge," but not from rational inquiries. Having said "truth," he added "relating to godliness," because even in worldly affairs there is "knowledge of the truth." For example, someone may truly know the art of agriculture or the art of building. So it is not about that truth, but about "truth according to godliness."

This letter is divided into a greeting and a message, at for this cause I left you in Crete (Titus 1:5). In the greeting, first, the person who sends the greeting is mentioned, and he is identified by certain marks: first, by his name; hence he says, Paul, which signifies humility: I am the least of the apostles (1 Cor 15:9); second, by his state when he says, a servant of God: O Lord, I am your servant (Ps 116:16). But this seems contrary to John: no longer do I call you servants (John 15:15). I answer that the saints are sometimes servants and sometimes not, but friends. For there are two kinds of servitude: one is from fear, which is not suitable to a son of God, but is contradistinguished against sonship: for you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of sonship (Rom 8:15); the other is from love, which follows upon sonship. The reason behind this distinction is that a free man is one who exists for his own sake, for he does what he wills; but a servant exists for someone else's sake. But there are three causes which serve as the beginning of a work, namely, the final cause, the formal cause and the efficient cause. If we consider the final cause of one's actions, then all the saints are servants of God, because they do all things for God's sake: so, whether you eat or drink, or whatever you do, do all to the glory of God (1 Cor 10:31). And this springs from love, by which we do all for God. If we consider the efficient cause, which is extrinsic and compels one to act, one is a servant under fear, and such servitude belongs to wicked men. But if we consider the formal cause of actions, it is a habit causing an inclination: then some are servants of sin and others servants of justice, because a habit inclines a person either to good or to evil. Third, he is identified by his authority when he says, and an apostle: he chose from them twelve, whom he named apostles (Luke 6:13); and his gifts were that some should be apostles (Eph 4:11). His apostleship is described in terms of its author, when he says, of Jesus Christ, because he was chosen by him: not from men nor through man, but through Jesus Christ (Gal 1:1). Or, of Jesus Christ, because he preaches only Christ: for what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus's sake (2 Cor 4:5); or because he is Christ's representative whose authority he enjoys: so we are ambassadors for Christ (2 Cor 5:20); for which I am an ambassador in chains (Eph 6:20); what I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ (2 Cor 2:10). He is also identified by the specialty, for an apostle is one who preaches: make disciples of all nations (Matt 28:19). But a teacher should have a firm foundation in knowledge and be perfect: the first can belong to anyone, but the second is expected of preachers and teachers. And just as in the other sciences there are principles, so in the preacher's knowledge there are principles, namely, the articles of faith which are known to every believer in virtue of an infused light. These articles are the foundation of faith, which is the substance of things to be hoped for; the conviction of things not seen (Heb 11:1). Therefore he says, according to the faith of the elect of God. Furthermore, the preacher should be perfect in doctrine; hence he says, and the acknowledging of the truth. For knowledge of the truth can be possessed in two ways: perfectly in heaven, when we shall see face to face; and imperfectly by faith, which the saints have: you will know the truth, and the truth will make you free (John 8:32). But what sort of truth? In the acknowledging of the truth, which is according to godliness. Now religion and godliness, according to Cicero, are parts of justice, but they differ: because religion is the worship of God. But since God is not only the Creator, but also a Father, we owe him worship not only as Creator, but also love and worship as to a Father; accordingly, godliness is sometimes taken for the worship of God: behold godliness itself is wisdom (Job 28:28); according to another text: lo, the fear of the Lord is wisdom.

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.

Paul, a servant of God - In several places of his other epistles St. Paul styles himself the servant of Jesus Christ, but this is the only place where he calls himself the servant of God. Some think that he did this to vindicate himself against the Jews, who supposed he had renounced God when he admitted the Gentiles into his Church. But if thus to vindicate himself was at all necessary, why was it not done in his Epistle to the Romans, the grand object of which was to prove that the Gentiles came legally into the Church on believing in Christ, with out submitting to circumcision, or being laid under obligation to observe the rites and ceremonies of the Jewish law? This reason seems too fanciful. It is very likely that in the use of the phrase the apostle had no particular design; for, according to him, he who is the servant of Christ is the servant of God, and he who is God's servant is also the servant of Christ. The faith of God's elect - The Christians, who were now chosen in the place of the Jews, who, for their obstinate rejection of the Messiah, were reprobated; i.e. cast out of the Divine favor. The acknowledging of the truth - For the propagation of that truth, or system of doctrines, which is calculated to promote godliness, or a holy and useful life.

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).