Chapter 1

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. See on Rom. 1:1.

Servant. Or, “bond servant.” Although the introductions to Paul’s epistles generally follow a similar pattern, the salutation here used is unique. Usually, Paul calls himself a “servant of Jesus Christ” (see on Rom. 1:1; Phil. 1:1).

Apostle. See on Rom. 1:1; 1 Tim. 1:1. Although a slave of God, without property and independence, Paul was an ambassador for the King of kings, with all the prestige and privileges accompanying this assignment.

Jesus Christ. For the significance of the names Jesus and Christ see on Matt. 1:1. For Paul, Jesus Christ is God and possesses the attributes of God (see on Col. 2:9; 1 Tim. 1:1; 2 Tim. 4:1). The authority of Jesus Christ, who personally commissioned Paul to the apostolate (see on Col. 1:11, 12), is the supreme authority of the eternal God. Paul’s embassage is from the Most High; his credentials were presented to him on the Damascus road (Acts 9:15; 22:14, 15; 26:16, 17; Col. 1:1).

The length of this greeting is unusual but purposeful. Because Titus is working in a new and difficult field his authority may frequently be challenged. To avoid any embarrassing misunderstanding Paul makes a clear statement regarding his own divine credentials and the validity of Titus’ commission, thus banishing with quiet finality any possible doubt regarding Titus’ authority.

Crete was a new and difficult field. Paul had apparently labored there for a short time only, and his early departure may, perhaps, have been made the occasion of some misunderstanding. Consequently, much depended upon a proper understanding of the position and authority of Titus and of Paul, under whose direction Titus worked. Paul’s introduction makes his own position clear. If anyone rejects Titus and his counsel he also, in so doing, rejects the clearly defined position and authority of Paul. The respect the Cretans had for Paul is also to be accorded to Paul’s personal representative.

According to the faith. Some difference of opinion exists as to whether this phrase states the aim of Paul’s apostleship or the standard by which he was chosen. If the latter, it may mean either that Paul had been chosen in conformity with the faith, that is, with the Christian revelation of truth, or that his preaching was in accordance with this revelation of truth or with Christian doctrine.

If it expresses the aim of Paul’s labors, it means that he considers himself an instrument in the plan of God to bring about faith in the hearts of men and women. The thought might thus be, The object of my apostleship is to bring the chosen of God to saving faith.

The purpose of Paul’s introduction is to win, both for himself and for Titus, the full approval and confidence of the Cretan Christians. Accordingly, perhaps Paul here emphasizes that the contents of this letter and the whole ministry of Titus are in complete accord with the Christian faith as the Cretans have already understood it. The mission of Titus, as Paul’s representative, is in complete accord with the will of Christ and with the revelation of truth they already possess.

Elect. Gr.eklektoi, “chosen [ones]” (see on Rom. 8:33). Paul may here compare the Christian church with ancient Israel, which had been chosen by God to bear the message of salvation to the world (see Isa. 43:20; 45:4; 65:9). For a discussion of Israel’s role as the “elect” people of God see Vol. IV, pp. 25–38. The responsibilities once assigned to Israel now belonged to the Christian church (see on 1 Peter 2:9, 10).

Acknowledging. Gr. epignoµsis (see on Eph. 1:17). Paul refers not only to an intellectual understanding but to an experimental knowledge of gospel truth. Upon this knowledge faith is built and strengthened. Compare 1 Tim. 2:4; 2 Tim. 2:25; 3:7; Heb. 10:26.

Godliness. The Christian “faith,” or teaching, is designed to produce godly lives, not merely new theories (see on 1 Tim. 2:2; 4:7, 8; 6:3, 5, 6; 2 Tim. 3:5; 2 Peter 1:3).

2. Eternal life. Gr. zoµeµ aioµnios (see on John 3:16). For zoµeµ, “life,” see on John 1:4, and for aioµnios, “eternal,” or Matt. 25:41. Eternal life is the goal of Paul’s ministry and the objective of the true Christian, who builds his life on the principles of “the truth” (Titus 1:1).

Cannot lie. See on 2 Cor. 1:20; 2 Tim. 2:13. The Christian revelation is as reliable as the unchangeable nature of God.

Before the world began. See on Rom. 16:25; 2 Tim. 1:9.

3. In due times. Or “at the proper time,” “at the right time” (cf. 1 Tim. 6:15). Even though God’s promises have always existed, the Cretans were but recently made aware of them, in accord with god’s design for the proclamation of His message.

Word. That is, God’s message of salvation.

Preaching. Gr. keµrugma, “proclamation by a herald” (see on 1 Cor. 1:21).

Committed. Or, “entrusted” (see on 1 Tim. 1:11). Paul does not hesitate to refer to his preaching as the vehicle by which the Word of God is to be publicly manifested. With conviction the apostle proclaims the gospel as the revelation of God’s deepest purposes. An awesome responsibility rests upon a man whom God commissions as His spokesman, for he becomes a living link between the sufficiency of God and the need of men. As God’s ambassador, or “apostle” (Titus 1:1), he voices not his own message but that of the One whom he represents. Thus the true minister, like Paul, preaches the truth as it is in Jesus Christ.

Commandment. See on Rom. 16:26; 1 Tim. 1:1. Paul’s assignment to preach was not the result of any plan of his own making but of the will and purpose of God, who had laid upon Him this responsibility in so overwhelming a manner that he was constrained to say, “Woe is unto me, if I preach not the gospel!” (1 Cor. 9:16).

God our Saviour. See on 1 Tim. 1:1.

4. Titus. Titus is not mentioned in the book of Acts. A few facts concerning him may be gathered from incidental references in the Pauline epistles. He was a Gentile Christian (Gal. 2:3), possibly a convert of Paul (Titus 1:4). He is first mentioned as accompanying Paul from Antioch to Jerusalem for the Jerusalem Council (Gal. 2:1–3; cf. Acts 14:26–28; 15:1–4); hence it is sometimes conjectured that he was a native of Antioch. Later he is associated with Paul during part of the apostle’s Third Missionary Journey (2 Cor. 2:13; 7:6, 13). The epistle to Titus informs us that he was left in Crete to set certain things in order and to organize churches there (ch. 1:5). The Cretan service was only temporary, for Titus was requested to join Paul at Nicopolis (ch. 3:12). Titus is last mentioned in 2 Tim. 4:10, where he is said to have gone to Dalmatia.

Own son. For similar words addressed to Timothy see 1 Tim. 1:2. The legitimacy of Titus’ position as a church leader is based on the spiritual direction and nurture Titus had received from Paul himself. Titus is fully authorized to perform his duties as leader of the church in Crete.

Common faith. That is, common both to Gentiles like Titus and to Hebrews like Paul. Christianity unifies men irrespective of race, color, social position, or sex. All are made one in Jesus Christ (see Gal. 3:28). Compare 1 Tim. 1:2.

Grace. See on Rom. 1:7.

Mercy. Textual evidence favors (cf. p. 10) the omission of this word.

Peace. See on Rom. 1:7; 1 Cor. 1:3.

God the Father. See on Rom. 1:7.

Saviour. See chs. 1:3; 2:10–14; 3:4–7. Paul’s emphasis on the role of Jesus Christ as man’s Saviour anticipates the main theme of the epistle—that Christians are to reveal the saving power of God.

5. For this cause. Paul here restates his original instruction to Titus, doubtless for the benefit of the Cretan church members. Information regarding Paul’s early departure from Crete is lacking. Perhaps the pressure of duties in other areas hurried him away. Or, he may simply have been confident of Titus’ ability to carry the work forward. Titus had demonstrated his resourcefulness and administrative abilities on earlier assignments (see 2 Cor. 2:12, 13; 7:5, 6; 8:16, 17, 23).

Because no mention of Paul’s visit to Crete is recorded in the book of Acts, some have suggested that this trip occurred after his first imprisonment in Rome (see Vol. VI, p. 107).

Crete. See p. 355.

Set in order. Titus was to complete the work of organizing the Cretan church. Perhaps because the Cretans may have thought no additional organization necessary after Paul’s departure, Titus stood in need of this special authorization in order to perfect an efficient organization. Every new organization requires time and attention if it is to operate efficiently, and every leader knows that new plans must be unfolded gradually and tactfully.

Wanting. Or, “lacking,” that is, the things that remain to be done.

Ordain. Or, “appoint.”

Elders. Gr. presbuteroi (see Vol. VI, pp. 26, 38; see on Acts 11:30). The appointing of the “elders” included the ceremony of ordination (see 1 Tim. 4:14; 5:22; 2 Tim. 1:6).

In every city. Or, “city by city.” Apparently the gospel had made extensive progress in Crete.

Appointed. Gr. diatassoµ, “to direct,” “to command.” Here Paul refers to previous instruction given to Titus concerning the administration of the church in Crete.

6. If any. Paul here begins to enumerate the qualifications of the presbuteroi, or “elders.” This parallels his instruction to Timothy (see on 1 Tim. 3:1–7).

Blameless. See on 1 Tim. 3:10.

Husband of one wife. See on 1 Tim. 3:2.

Faithful children. That is, children who are Christian believers and who, in their behavior, demonstrate their loyalty to Christian principles. Children who are not loyal to Christian principles are almost too great a handicap for any church leader. The failure of the minister, or local church elder, properly to control his own household will mislead many, both within and without the church. A man who has failed to train his own children properly, so that they lack restraint and self-discipline, reveals a lack of ability to govern others. Accordingly, he is unfitted to assume responsibility as a leader of the church. Compare the tragic history of Eli and his two sons (see on 1 Sam. 2:27; 3:11). “We cannot think that any man, however great his ability and usefulness, is best serving God or the world while his time is given to other pursuits, to the neglect of his own children” (CG 232).

Riot. Gr. asoµtia, “dissipation,” “incorrigibility.” Compare Eph. 5:18.

Unruly. Gr. anupotaktos, “rebellious,” “undisciplined.” Compare 1 Tim. 1:9.

7. Bishop. Gr. episkopos, “overseer” (see Acts 11:30; 20:28; 1 Tim. 3:1).

Blameless. See on 1 Tim. 3:10.

Steward. See on 1 Cor. 4:1.

Selfwilled. Or, “arrogant.”

Not soon angry. Or, “not quick-tempered.” In any organization, secular or ecclesiastical, there are moments when ideas clash and misunderstandings develop. The efficiency of a church under the strain of divergent opinions depends upon the stabilizing influence of a self-possessed leader, whose self-discipline inspires patience and a spirit of understanding.

Not given to wine. See on 1 Tim. 3:3.

No striker. See on 1 Tim. 3:3.

Given to filthy lucre. See on 1 Tim. 3:8.

8. Hospitality. See on 1 Tim. 3:2.

Good men. Rather, “goodness.”

Sober. Or, “sound-minded” (see on 1 Tim. 3:2).

Just. Gr. dikaios, “upright” (see on Matt. 1:19).

Holy. Gr. hosios, “pure,” “pious” (see on Acts 2:27).

Temperate. Rather, “self-controlled,” an appropriate capstone to the positive qualities to be exercised. Because a good quality may be impaired by excess, self-control in all things is a requisite to successful church leadership.

9. Holding fast. Or, “clinging to.”

Faithful. Or, “trustworthy,” “sure.”

Word. That is, the gospel.

Able. In addition to an unimpeachable moral record, the high calling of the ministry demands intellectual ability of the highest order. The prospective minister must manifest both the ability to understand and the ability to communicate truth, prior to his ordination. A thorough knowledge of the Scriptures, preferably in their original languages, should be the minister’s first goal. Otherwise, he may ignorantly wrest them from their true meaning (see GW 105). God never sends the Holy Spirit to bless ignorance (GW 105, 106). Mental discipline will greatly enlarge any Christian worker’s efficiency. The ministry demands more of those who give themselves to it than would other professions, and the need to continue learning never ceases. Indeed, the ministry is more than a profession, it is a calling—a divine calling. The advancement of the cause of God is too often hindered by men who attempt to witness for Him with shoddy scholarship and undisciplined mental habits.

The operation of the Holy Spirit upon native ability induces a minister to seek self-improvement in every possible way. With a humility born of an honest view of himself the genuine minister realizes his own shortcomings and the immense task before him. Such a man is not overwhelmed, but challenged, by the possibilities confronting him, and he seeks, prayerfully and diligently, to improve the talents lent to him by God. Even amid the pressure of his many duties he will maintain a sense of relative values. He will not allow himself to use these pressing duties as an excuse for neglecting the cultivation of his own mental and spiritual faculties. “Every one should feel that there rests upon him an obligation to reach the height of intellectual greatness” (GW 279). Only an educated minister, truly dedicated to his Lord, can fully honor and glorify Him. Compare 1 Tim. 3:2; 4:16.

Sound Doctrine. Or, “healthy doctrine” (see on 1 Tim. 1:10). Only a minister skilled in God’s Word can speak with the authority of “healthy” doctrine. He uses passages of Scripture within the context of their original meaning, as the Bible writers, guided by the Holy Spirit, intended them.

Convince. Gr. elegchoµ, “to convict,” with adequate proof (see on John 8:46; 1 Tim. 5:20). Only arguments that are soundly constructed and able to pass the closest scrutiny of the keenest minds will adequately “convince” and silence those who oppose “sound doctrine.”

Gainsayers. That is, those who speak against, contradicters.

10. For. Paul now explains his reason for emphasizing the high moral and intellectual standards that should govern the selection of church leaders. The Cretan church apparently had an above average number of false teachers who accentuated some of the basic weaknesses of the Cretan inhabitants (see on v. 12).

Unruly. See on v. 6. Nominal church members who refused cooperation were factious, opinionated, and insubordinate.

Vain talkers. Compare 1 Tim. 1:6.

Deceivers. Compare 2 Peter 2:3, 18, 19.

Of the circumcision. That is, of Jewish extraction, perhaps akin to the perverted “teachers of the law” (see on 1 Tim. 1:7), who maintained the necessity of circumcision and other rites and ceremonies of the Mosaic law (see Vol. VI, p. 932).

11. Must be stopped. No public opportunity should be given to the “vain talkers and deceivers” (v. 10). The alert elder is duty bound to protect his congregation from confusion. Compare 1 Tim. 1:4.

Subvert. See on 2 Tim. 2:18.

Whole houses. Compare 2 Tim. 3:6.

Filthy lucre’s sake. Compare 1 Tim. 3:8. The strict qualification here set forth requiring elders and deacons (see on 1 Tim. 3:8; Titus 1:7) to be financially irreproachable is best understood in the context of Paul’s day. Apparently, many would-be religious workers used their church office for private gain, by adapting their teachings to please the wealthy or by using their sacred office to secure personal favors.

12. Prophet of their own. That is, a Cretan prophet, probably Epimenides, who lived at Knossos in the 6th century b.c. For Paul’s use of this same poem on Mars’ Hill see on Acts 17:28.

Liars. This part of Epimenides’ poem was also quoted by Callimachus (3d century b.c.) in his hymn to Zeus. Instead of asserting his own opinion, Paul wisely quotes, not from the enemies of the Cretans, but from one of their own respected spokesmen. In the ancient world the phrase, “to Cretanize,” meant to lie, or deceive, like a Cretan. This offensive Cretan trait was now apparent in the perverse religious teachers and the “unruly” members of various congregations (v. 10).

Evil beasts. The poet here notes the undisciplined arrogance of his fellow countrymen, the same lack of moral responsibility now observed by Paul.

Slow bellies. Or, “lazy gluttons.” The Cretans were more disposed to pamper themselves than to work earnestly for the improvement of their own status and for the common good (cf. Phil. 3:19).

13. This witness is true. Paul here endorses the severe judgment the Cretan poet had passed on Cretan character. What had been written of the Cretans 600 years before was still true—their basic character had not changed. This lack of moral integrity that permeated much of the Cretan population posed a grave danger to the young churches on the island.

Rebuke. Gr. elegchoµ (see on v. 9).

Sharply. As the surgeon’s knife cuts away diseased tissue in order that sound health may result, so the words and discipline of Titus and the Cretan elders are to cut away that which endangers the future of the church.

Sound. Or, “healthy” (see 1 Tim. 6:3; 2 Tim. 4:3; Titus 1:9; see on 1 Tim. 1:10; 2 Tim. 1:13).

14. Jewish fables. See on 1 Tim. 1:4. Similar problems confronted both Titus and Timothy (see on 1 Tim. 1:4–7). The Jewish practice of interpreting the OT by the allegorical method obscured the truth and produced speculation and strife (see on 1 Tim. 1:4; 6:4, 5). Such a method gratified the mind, but left the soul barren. Jewish fables gave rise to word battles (2 Tim. 2:14) and lacked the regenerating power of the Holy Spirit.

Commandments of men. See Matt. 15:9. The Christian church has always faced the problem of perverted teachings that pose as “the truth.” Each teaching of the church should be able to stand the closest scrutiny. Satan can always do more damage to the advancement of truth by working within the church than by attacking it from without.

15. The pure. That is, the pure in heart (see on Matt. 5:8), those who understand righteousness by faith and who are aware of the dangers of the Jewish system of ritual and ceremony and Jewish fables (Titus 1:14).

All things. See on 1 Cor. 6:12. Paul here deals with Jewish ritual purity. He distinguishes between those who attempt to compensate for a lack of moral purity by ceremonial purifications, and those who believe that ceremonial performances are not essential to the development of a God-approved life. Paul does not here imply that the Christian is free to engage in practices condemned elsewhere in Scripture, or that Biblical prohibitions regarding moral conduct or dietary practices do not apply to Christians. Compare Christ’s teaching in Mark 7:19 (see comment there and on Rom. 14:20).

Them that are defiled. That is, those who have not been converted and who do not know the peace that accompanies righteousness by faith. They are the “unbelieving,” who refuse to comply with Paul’s gospel, the “gainsayers” (v. 9).

Their mind. That is, their way of thinking, their attitude. Compare Rom. 7:23; Eph. 4:23; Phil. 4:7; 2 Tim. 3:8. The “defiled and unbelieving” allow their minds to be governed by unsanctified desires. For a discussion of the effect of conversion upon the mind see on Rom. 12:2; cf. on Phil. 4:8.

Conscience. The consciousness of moral right and wrong is dulled when the mind elects to dwell on unsanctified desires. Under such circumstances the conscience cannot function effectively. Like a magnetized compass it ceases to be an accurate and reliable guide.

16. They profess. Either Judaizing Christians or orthodox Jews, or both. Because of their emphasis upon intellectual speculations these unconverted teachers claim to know God, perhaps even better than the Christians. However, their behavior reveals their true master; they do not the works of God.

In works they deny. See on Matt. 7:21–27.

Being abominable. The insincere profession of these perverted religious teachers and “unruly” (v. 10) church members constitutes a great offense in the eyes of God. It would be better for such people if they had never heard of Christianity (see on Luke 12:47).

Reprobate. Gr. adokimos, “not standing the test,” “worthless” (see on 2 Tim. 3:8). As a result of their hypocritical, defiled, selfish lives, these men were useless for any good or noble work. Apparently many of the Cretan believers went to teachers of this kind for instruction in Christian doctrine and practice. Paul had no choice but to speak frankly concerning both the teachers and their followers.

Ellen G. White comments

5–75T 617

6–91T 692

7–9AA 95

8     AH 445; ML 194; 2T 645; 6T 342; WM 85, 97

9     1T 415; 8T 18

10–13COL 248

13   3T 359

16   TM 451; 1T 406, 415; 2T 125, 444, 682; 5T 84, 145