---
title: "Commentary Critical and Explanatory on the Whole Bible -  Titus 1"
description: "CHAPTER 1   :-. ADDRESS: FOR
WHAT END
TITUS WAS
LEFT IN CRETE.
QUALIFICATIONS FOR ELDERS:
GAINSAYERS IN CRETE
NEEDING REPROOF. 1. servant of God—not found"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/titus/1"
---

CHAPTER 1

. ADDRESS: FOR
WHAT END
TITUS WAS
LEFT IN CRETE.
QUALIFICATIONS FOR ELDERS:
GAINSAYERS IN CRETE
NEEDING REPROOF.

**1. servant of God**—not found
elsewhere in the same connection. In it is "servant of Jesus Christ" ([Galatians 1:10](../../../kjv/galatians/1/10);
[Philippians 1:1](../../../kjv/philippians/1/1); compare [Acts 16:17](../../../kjv/acts/16/17);
[Revelation 1:1](../../../kjv/revelation/1/1); [Revelation 15:3](../../../kjv/revelation/15/3)).
In [Romans 1:1](../../../kjv/romans/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
[Titus 1:4](../../../kjv/titus/1/4); [Titus 1:9](../../../kjv/titus/1/9);
[Romans 1:5](../../../kjv/romans/1/5)).
**the elect**—for whose
sake we ought to endure all things ([Romans 1:5](../../../kjv/romans/1/5)). This election has its ground, not in anything belonging to
those thus distinguished, but in the purpose and will of God from
everlasting ([2 Timothy 1:9](../../../kjv/2-timothy/1/9); [Romans 8:30-33](../../../kjv/romans/8/30-33);
compare [Luke 18:7](../../../kjv/luke/18/7); [Ephesians 1:4](../../../kjv/ephesians/1/4);
[Colossians 3:12](../../../kjv/colossians/3/12)). [Colossians 3:12](../../../kjv/colossians/3/12) 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 ([Colossians 3:12](../../../kjv/colossians/3/12)).
**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
([Titus 1:11](../../../kjv/titus/1/11); [Titus 1:16](../../../kjv/titus/1/16);
[1 Timothy 6:3](../../../kjv/1-timothy/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" ([1 Timothy 6:3](../../../kjv/1-timothy/6/3); compare [Titus 2:11](../../../kjv/titus/2/11);
[Titus 2:12](../../../kjv/titus/2/12)).

**2. In hope of eternal life**—connected
with the whole preceding sentence. That whereon rests my aim as an
apostle to promote *the elect's faith and full knowledge of the
truth,* is, "the hope of eternal life" ([Titus 2:13](../../../kjv/titus/2/13);
[Titus 3:7](../../../kjv/titus/3/7); [Acts 23:6](../../../kjv/acts/23/6);
[Acts 24:15](../../../kjv/acts/24/15)).
**that cannot lie**—
([Romans 3:4](../../../kjv/romans/3/4); [Romans 11:29](../../../kjv/romans/11/29);
[Hebrews 6:18](../../../kjv/hebrews/6/18)).
**promised before the world
began**—a contracted expression for "*purposed* before
the world began (literally, 'before the ages of time'), and *promised*
actually in time," the promise springing from the eternal
purpose; as in [2 Timothy 1:9](../../../kjv/2-timothy/1/9), the *gift*
of grace was the result of the eternal purpose "before the world
began."

**3. in due times**—*Greek,*
"in *its own seasons,*" the seasons appropriate to it,
and fixed by God for it ([Acts 1:7](../../../kjv/acts/1/7)).
**manifested**—implying
that the "promise," [Acts 1:7](../../../kjv/acts/1/7), had lain hidden in His eternal purpose heretofore (compare
[Colossians 1:26](../../../kjv/colossians/1/26); [2 Timothy 1:9](../../../kjv/2-timothy/1/9);
[2 Timothy 1:10](../../../kjv/2-timothy/1/10)).
**his word**—equivalent to
"eternal life" ([Titus 1:2](../../../kjv/titus/1/2);
[John 5:24](../../../kjv/john/5/24); [John 6:63](../../../kjv/john/6/63);
[John 17:3](../../../kjv/john/17/3); [John 17:17](../../../kjv/john/17/17)).
**through preaching**—*Greek,*
"*in* preaching," of rather as ALFORD
(see on [John 17:17](../../../kjv/john/17/17)), "in the
(Gospel) *proclamation* (the thing preached, the Gospel) with
which I was entrusted."
**according to**—in
pursuance of (compare [1 Timothy 1:1](../../../kjv/1-timothy/1/1)).
**of God our Saviour**—rather
as *Greek,* "of *our Saviour God.*" *God* is
predicated of *our Saviour* (compare [Judges 1:25](../../../kjv/judges/1/25);
[Luke 1:47](../../../kjv/luke/1/47)). Also [Psalms 24:5](../../../kjv/psalms/24/5);
[Isaiah 12:2](../../../kjv/isaiah/12/2); [Isaiah 45:15](../../../kjv/isaiah/45/15);
[Isaiah 45:21](../../../kjv/isaiah/45/21), *Septuagint.*
Applied to Jesus, [Titus 1:4](../../../kjv/titus/1/4);
[Titus 2:13](../../../kjv/titus/2/13); [Titus 3:6](../../../kjv/titus/3/6);
[2 Timothy 1:10](../../../kjv/2-timothy/1/10).

**4. Titus, mine own son**—*Greek,*
"my *genuine* child" (), that is, converted by my instrumentality ([1 Corinthians 4:17](../../../kjv/1-corinthians/4/17);
[Philemon 1:10](../../../kjv/philemon/1/10)).
**after the common faith**—a
genuine son in respect to (in virtue of) the faith *common* to
all the people of God, comprising in a common brotherhood Gentiles as
well as Jews, therefore embracing Titus a Gentile ([2 Peter 1:1](../../../kjv/2-peter/1/1);
[Judges 1:3](../../../kjv/judges/1/3)).
**Grace, mercy, and
peace**—"mercy" is omitted in some of the oldest
manuscripts. But one of the best and oldest manuscripts supports it
(compare *Notes,* see on [Judges 1:3](../../../kjv/judges/1/3);
[Judges 1:3](../../../kjv/judges/1/3)). There are many
similarities of phrase in the Pastoral Epistles.
**the Lord Jesus Christ**—The
oldest manuscripts read only "Christ Jesus."
**our Saviour**—found thus
added to "Christ" only in Paul's *Pastoral Epistles,*
and in [2 Peter 1:1](../../../kjv/2-peter/1/1); [2 Peter 1:11](../../../kjv/2-peter/1/11);
[2 Peter 2:20](../../../kjv/2-peter/2/20); [2 Peter 3:18](../../../kjv/2-peter/3/18).

**5. I left thee**—"I left
thee *behind*" [ALFORD]
when I left the island: *not* implying *permanence* of
commission (compare [1 Timothy 1:3](../../../kjv/1-timothy/1/3)).
**in Crete**—now Candia.
**set in order**—rather as
*Greek,* "that thou mightest *follow up* (the work
begun by me), setting right the things that are wanting," which
I was unable to complete by reason of the shortness of my stay in
Crete. Christianity, doubtless, had long existed in Crete: there were
some Cretans among those who heard Peter's preaching on Pentecost ([1 Timothy 1:3](../../../kjv/1-timothy/1/3)). The number of Jews in Crete was large ([1 Timothy 1:3](../../../kjv/1-timothy/1/3)), and it is likely that those scattered in the persecution
of Stephen ([Acts 11:19](../../../kjv/acts/11/19)) preached
to them, as they did to the Jews of Cyprus, c. Paul also was there on
his voyage to Rome ([Acts 11:19](../../../kjv/acts/11/19)). By all these instrumentalities the Gospel was sure to
reach Crete. But until Paul's later visit, after his first
imprisonment at Rome, the Cretan Christians were without Church
organization. This Paul began, and had commissioned (before leaving
Crete) Titus to go on with, and now reminds him of that commission.
**ordain**—rather,
"appoint," "constitute."
**in every city**—"from
city to city."
**as I . . . appointed
thee**—that is, as I directed thee prescribing as well the *act*
of constituting elders, as also the *manner* of doing so, which
latter includes the qualifications required in a presbyter presently
stated. Those called "elders" here are called "bishops"
in [Titus 1:7](../../../kjv/titus/1/7). *Elder* is the
term of *dignity* in relation to the college of presbyters;
*bishop* points to the *duties* of his office in relation
to the flock. From the unsound state of the Cretan Christians
described here, we see the danger of the want of Church government.
The appointment of presbyters was designed to check idle *talk*
and speculation, by setting forth the "faithful word."

**6.** (Compare *Notes,* see on
.) The thing dwelt on here
as the requisite in a bishop, is a good reputation among those over
whom he is to be set. The immorality of the Cretan professors
rendered this a necessary requisite in one who was to be a *reprover:*
and their unsoundness in doctrine also made needful great
steadfastness in the faith ([Titus 1:9](../../../kjv/titus/1/9);
[Titus 1:13](../../../kjv/titus/1/13)).
**having faithful children**—that
is, *believing* children. He who could not bring his children to
faith, how shall he bring others? [BENGEL].
ALFORD explains,
"established in the faith."
**not accused**—not merely
not riotous, but "not (even) accused of riot" ("profligacy"
[ALFORD]; "dissolute
life" [WAHL]).
**unruly**—*insubordinate;*
opposed to "in subjection" ([Titus 1:13](../../../kjv/titus/1/13)).

**7. 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], (); the Church is God's house, over which the minister is set
as a steward ([Hebrews 3:2-6](../../../kjv/hebrews/3/2-6);
[1 Peter 4:10](../../../kjv/1-peter/4/10); [1 Peter 4:17](../../../kjv/1-peter/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" ([1 Peter 4:17](../../../kjv/1-peter/4/17)); so Nabal ([1 Peter 4:17](../../../kjv/1-peter/4/17)); self-loving and imperious; such a spirit would
incapacitate him for *leading* a willing flock, instead of
*driving.*
**not given to wine**—(See
on [1 Peter 4:17](../../../kjv/1-peter/4/17); [1 Peter 4:17](../../../kjv/1-peter/4/17)).
**not given to filthy lucre**—not
making the Gospel a means of gain ([1 Timothy 3:3](../../../kjv/1-timothy/3/3);
[1 Timothy 3:8](../../../kjv/1-timothy/3/8)). In opposition to those
"teaching for filthy lucre's sake" ([Titus 1:11](../../../kjv/titus/1/11);
[1 Timothy 6:5](../../../kjv/1-timothy/6/5); [1 Peter 5:2](../../../kjv/1-peter/5/2)).

**8. lover of hospitality**—needed
especially in those days ([Romans 12:13](../../../kjv/romans/12/13);
[1 Timothy 3:2](../../../kjv/1-timothy/3/2); [Hebrews 13:2](../../../kjv/hebrews/13/2);
[1 Peter 4:9](../../../kjv/1-peter/4/9); [3 John 1:5](../../../kjv/3-john/1/5)).
Christians travelling from one place to another were received and
forwarded on their journey by their brethren.
**lover of good men**—*Greek,*
"a lover of (all that is) good," men or things ([Philippians 4:8](../../../kjv/philippians/4/8);
[Philippians 4:9](../../../kjv/philippians/4/9)).
**sober**—towards *one's
self;* "discreet"; "self-restrained" [ALFORD],
(see on [Philippians 4:9](../../../kjv/philippians/4/9)).
**just**—towards "men."
**holy**—towards *God*
(see on [Philippians 4:9](../../../kjv/philippians/4/9)).
**temperate**—"One
having his passions, tongue, hand and eyes, at command"
[CHRYSOSTOM]; "continent."

**9. Holding fast**—Holding firmly
to (compare [Matthew 6:24](../../../kjv/matthew/6/24); [Luke 16:13](../../../kjv/luke/16/13)).
**the faithful**—true and
trustworthy ([1 Timothy 1:15](../../../kjv/1-timothy/1/15)).
**word as he has been
taught**—literally, "the word (which is) according to the
teaching" which he has received (compare [1 Timothy 1:15](../../../kjv/1-timothy/1/15), end; [2 Timothy 3:14](../../../kjv/2-timothy/3/14)).
**by**—Translate as *Greek,*
"to exhort *in* doctrine (*instruction*) which is
sound"; *sound doctrine* or *instruction* is the
element IN which his
*exhorting* is to have place . . . On "sound"
(peculiar to the Pastoral Epistles), see [1 Timothy 1:10](../../../kjv/1-timothy/1/10);
[1 Timothy 6:3](../../../kjv/1-timothy/6/3).
**convince**—rather,
"reprove" [ALFORD],
([Titus 1:13](../../../kjv/titus/1/13)).

**10. unruly**—"insubordinate."
**and**—omitted in the
oldest manuscripts. "There are many unruly persons, vain
talkers, and deceivers"; "unruly" being predicated of
both *vain talkers* and deceivers.
**vain talkers**—opposed to
"holding fast the faithful word" (). "Vain jangling" (); "foolish questions, unprofitable and vain" (). The source of the evil was corrupted Judaism (). Many Jews were then living in Crete, according to
JOSEPHUS; so the Jewish
leaven remained in some of them after conversion.
**deceivers**—literally,
"deceivers of the minds of others" (*Greek,* ).

**11. mouths . . . stopped**—literally,
"muzzled," "bridled" as an unruly beast (compare
[Psalms 32:9](../../../kjv/psalms/32/9)).
**who**—*Greek,*
"(seeing that they are) such men as"; or "inasmuch as
they" [ELLICOTT].
**subvert . . .
houses**—"overthrowing" their "faith" ([Psalms 32:9](../../../kjv/psalms/32/9)). "They are the devil's levers by which he subverts the
houses of God" [THEOPHYLACT].
**for filthy lucre**—
([1 Timothy 3:3](../../../kjv/1-timothy/3/3); [1 Timothy 3:8](../../../kjv/1-timothy/3/8);
[1 Timothy 6:5](../../../kjv/1-timothy/6/5)).

**12. One**—Epimenides of Phæstus,
or Gnossus, in Crete, about 600. He was sent for to purify Athens
from its pollution occasioned by Cylon. He was regarded as a diviner
and *prophet.* The words here are taken probably from his
treatise "*concerning oracles.*" Paul also quotes from
two other heathen writers, ARATUS
([Acts 17:28](../../../kjv/acts/17/28)) and MENANDER
([1 Corinthians 15:33](../../../kjv/1-corinthians/15/33)), but he does not
honor them so far as even to mention their names.
**of themselves . . . their
own**—which enhances his authority as a witness. "To
Cretanize" was proverbial for *to lie:* as "to
Corinthianize" was for *to be dissolute.*
**alway liars**—not merely
*at times,* as every natural man is. Contrast [1 Corinthians 15:33](../../../kjv/1-corinthians/15/33), "God that *cannot lie.*" They love "fables"
([Titus 1:14](../../../kjv/titus/1/14)); even the heathen
poets laughed at their lying assertion that they had in their country
the sepulchre of Jupiter.
**evil beasts**—rude,
savage, cunning, greedy. Crete was *a country without wild beasts.*
Epimenides' sarcasm was that its human inhabitants supplied the place
of wild beasts.
**slow bellies**—indolent
through pampering their bellies. *They themselves* are called
"bellies," for that is the member for which they live
([Romans 16:18](../../../kjv/romans/16/18); [Philippians 3:19](../../../kjv/philippians/3/19)).

**13. This witness**—"This
testimony (though coming from a Cretan) is true."
**sharply**—Gentleness
would not reclaim so perverse offenders.
**that they**—that *those
seduced* by the false teachers may be brought back to *soundness*
in the faith. Their malady is strifes about words and questions
([Titus 3:9](../../../kjv/titus/3/9); [1 Timothy 6:4](../../../kjv/1-timothy/6/4)).

**14. Jewish fables**—(See on ; ; ). These formed the transition stage to subsequent Gnosticism;
as yet the error was but profitless, and not tending to godliness,
rather than openly opposed to the faith.
**commandments of men**—as
to *ascetic* abstinence ([Titus 1:15](../../../kjv/titus/1/15);
[Mark 7:7-9](../../../kjv/mark/7/7-9); [Colossians 2:16](../../../kjv/colossians/2/16);
[Colossians 2:20-23](../../../kjv/colossians/2/20-23); [1 Timothy 4:3](../../../kjv/1-timothy/4/3)).
**that turn from the
truth**—whose characteristic is that they turn away from the
truth ([2 Timothy 4:4](../../../kjv/2-timothy/4/4)).

**15. all things**—external, "are
pure" in themselves; the distinction of *pure* and *impure*
is not in the things, but in the disposition of him who uses them; in
opposition to "the commandments of men" (), which forbade certain things as if impure intrinsically.
"To the pure" inwardly, that is, those purified in heart by
*faith* ([Acts 15:9](../../../kjv/acts/15/9); [Romans 14:20](../../../kjv/romans/14/20);
[1 Timothy 4:3](../../../kjv/1-timothy/4/3)), all outward things are
pure; all are open to, their use. Sin alone touches and defiles the
soul ([Matthew 23:26](../../../kjv/matthew/23/26); [Luke 11:41](../../../kjv/luke/11/41)).
**nothing pure**—either
within or without ([Romans 14:23](../../../kjv/romans/14/23)).
**mind**—their mental sense
and intelligence.
**conscience**—their moral
consciousness of the conformity or discrepancy between their motives
and acts on the one hand, and God's law on the other. A conscience
and a mind defiled are represented as the source of the errors
opposed in the Pastoral Epistles ([1 Timothy 1:19](../../../kjv/1-timothy/1/19);
[1 Timothy 3:9](../../../kjv/1-timothy/3/9); [1 Timothy 6:5](../../../kjv/1-timothy/6/5)).

**16. They profess**—that is, *make
a profession* acknowledging God. He does not deny their
theoretical knowledge of God, but that they *practically* know
Him.
**deny him**—the opposite
of the previous "profess" or "confess" Him
([1 Timothy 5:8](../../../kjv/1-timothy/5/8); [2 Timothy 2:12](../../../kjv/2-timothy/2/12);
[2 Timothy 3:5](../../../kjv/2-timothy/3/5)).
**abominable**—themselves,
though laying so much stress on the contracting of abomination from
outward things (compare [Leviticus 11:10-13](../../../kjv/leviticus/11/10-13);
[Romans 2:22](../../../kjv/romans/2/22)).
**disobedient**—to God
([Titus 3:3](../../../kjv/titus/3/3); [Ephesians 2:2](../../../kjv/ephesians/2/2);
[Ephesians 5:6](../../../kjv/ephesians/5/6)).
**reprobate**—rejected as
worthless *when tested* (see on [Ephesians 5:6](../../../kjv/ephesians/5/6); [Ephesians 5:6](../../../kjv/ephesians/5/6); [Ephesians 5:6](../../../kjv/ephesians/5/6)).

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