Lange Commentary - Titus 1:1 - 1:4

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Lange Commentary - Titus 1:1 - 1:4


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I

Superscription and Benediction

Tit_1:1-4

1Paul, a servant of God, and an Apostle of Jesus Christ, according to [for] the faith of God’s elect, and [for] the acknowledging [knowledge] of the truth 2which is after [which leads to] godliness; in [upon] hope of eternal life, which God, that cannot lie [lieth not], promised before the world began [before eternal 3times]; but [and] hath in due times [in his time] manifested his word through [the] preaching, which is committed [entrusted] unto me according to the commandment 4of God our Saviour; to Titus, mine [his] own [genuine] son after the [in virtue of] common faith: Grace [mercy], and peace, from God the Father and [the Lord] Jesus Christ, our Saviour.

EXEGETICAL AND CRITICAL

Tit_1:1. Servant of God. This appellation does not occur in the two other Pastoral Epistles, which use the word “Apostle:” here the phrase is “servant and Apostle,” the first more general, denoting the religious, the other, more specific, indicating the Christian character, in which the author presents himself.—For the faith, êáôὰ ðßóôéí . Not according to the faith (as Matthies and Luther) [also Ital. Vulg. A. V.; this would make the faith of the elect the rule and measure of the Apostle’s office.—D.], but indicating the object of Paul’s apostleship: in order to bring about the faith of God’s chosen ones (which proceeds, according to Rom_10:14, from the preaching of the gospel; comp. Act_13:48; Rom_1:5).—And further: for the knowledge of the truth, êáὶ åðßãíùóéí ἀëçèåßáò [and (for producing) the full knowledge of the truth, i.e., the gospel.—D.]. Not without indirect reference to the Gnosticism of those days, which was becoming developed, the Apostle says that it was certainly his aim also, to lead the ignorant to knowledge, but to such a ãíῶóéò as is derived from faith, and then in turn leads to godliness, and which consequently has a different root and a different aim from the “science” falsely so called (1Ti_6:20). The ethical rules of the false teachers were in some respects too rigid, and in others far too lax: in opposition to these he insists upon a knowledge of the truth which is for godliness,i.e., which makes godliness its aim and end. Thus explained, êáôÜ has the same signification as in the phrase êáôὰ ðßóôéí just before; while the other explanation, “the truth which is according to godliness,” gives neither a clear nor a Pauline thought.

Tit_1:2. On hope of eternal life, ἐð ʼ ἐëðßäé (comp. Rom_4:18; Rom_8:21; 1Co_9:10.—Eternal life is here, as in Rom_6:22, and elsewhere, the object of hope. The clause “on hope of eternal life” is not to be exclusively referred to “truth” nor to “godliness,” but to the whole of the preceding sentence. The Apostle having, in Tit_1:1, stated the end of his apostleship, now says (Tit_1:2) that he discharges this duty in or on [resting on] the hope of eternal life, and thus intimates not obscurely by what power he was enabled to fulfil that mission, since he immediately testifies of the security of this hope. [The believer already possesses eternal life, but in its complete fulness he is to receive it hereafter (comp. Col_3:3-4). Huther.—D.]—Which [sc. eternal life. De Wette, Huther.] God, ἀøåõäÞò , &c., exhibiting the character of God as true and faithful—a word selected, perhaps, with a reference to the deceitfulness of the Cretans (Tit_1:12), promised, namely, through the prophets (Rom_1:2), before eternal times, not to be taken absolutely, as in 2Ti_1:9, but to be understood of the Old Testament period, which dates from the first annunciation of the gospel (Gen_3:15).—[The solution of the difficulty, that no promise was actually made till the race of man existed, must be found by regarding, as in 2Ti_1:9, the construction as a mixed one—compounded of the actual promise made in time, and the Divine purpose from which the promise sprung, fixed in eternity. Thus, as there God is said to have given us grace in Christ from eternal ages, meaning that the gift took place as the result of a Divine purpose fixed from eternity, so here He is said to have promised eternal life from eternal ages, meaning that the promise took place as the result of a purpose fixed from eternity. Alford.]

Tit_1:3. And [But] in His time, &c. [Lit. His own (appointed) times. De Wette.] Here again we have the same antithesis between the period of the hidden and the revealed mystery, as in Rom_16:23; Eph_3:5. The time of this revelation is described as that which God fixed and arranged in His eternal wisdom (see also 1Ti_2:6 ; Gal_4:4).—Through the preaching, &c., ὅ ἐðéóôåýèçí ἐãþ (comp. on 1Ti_1:11). “Paul’s designation of his preaching, as the means by which that revelation was made, rests upon the ground that he knew beyond any other apostle the depths of the Divine purpose, and that through him it was made known to all nations (2Ti_4:17).” Huther.—According to the commandment, &c., referring to the charge which the Apostle, immediately upon his conversion, and frequently afterwards in various ways, had received. By the addition of this clause, Paul emphatically denies that in his preaching he has acted in any way on his own authority. On the representation of God as Saviour, which is peculiar to the Pastoral Epistles, see on 1Ti_1:1. [The idea in its connected form is, that it was the will of God that Paul should publicly preach the gospel, the proper time having now arrived for the universal knowledge of eternal life.—D.]

Tit_1:4. To Titus, see Introduction, § 1.—His genuine son, ãíçóßῳ ôÝêíῳ , the same name by which Timothy is called in 1Ti_1:2, on which see note.—By virtue of common faith, êáôὰ êïéíὴí ðßóôéí . The Apostle probably lays special emphasis upon this communion of the faith, with reference to the heathen descent of Titus, as distinguished from his own Jewish extraction. The principle in the case is that stated in Col_3:11; Gal_5:6. ÊáôÜ indicates the point of view from which Titus could be regarded as a son of Paul: fidei respectu, Beza.—Grace [mercy], peace. The second word of this affectionate trilogy is omitted by C.1 D. E. F. G. [Cod. Sin.], &c. It is possible, however, that this omission is a correction, designed to bring the phrase into agreement with the one employed in the other epistles of Paul, in forgetfulness of the fact, that, in the Pastoral epistles, a slight variation might not unnaturally occur. On internal grounds it is at least not improbable that in these epistles, the composition of which falls into one and the same period of his life, the Apostle should have sent his greeting to his fellow-laborers in a somewhat more extended form than was customary with him when writing to the churches (see on 1Ti_1:2).

DOCTRINAL AND ETHICAL

1. The copiousness and richness of this introduction, when the brevity of the Epistle itself is considered, are an internal proof of its genuineness. An impostor would have regarded such copiousness, which is not found in many of the other epistles of Paul, as superfluous and unadvisable.

2. The explanation of the Apostle in regard to his special calling is of permanent value, because it brings before us in a few lines his entire work as an Apostle. Its origin is from God; its end, to bring the elect to faith, through faith to the knowledge of the truth, and through this again to true, sincere, and hearty godliness; its support and prospect is the hope of eternal life; its proper centre, the announcement of salvation, which, through the agency of God, was predicted before eternal times, and at a later period was provided; its measure, the command of God, to which his servants owe unconditional obedience. It is not difficult to show that the principal part of what the Apostle here testifies of himself applies equally to every true and worthy minister of the gospel.

3. The doctrine of Divine election, the cor ecclesiœ reformatœ, so far from being, in the view of Paul, a point of subordinate importance, is one which he makes prominent and emphatic at the very beginning of this Epistle. Much of the abuse heaped upon this doctrine, and still more of controversy respecting it, would have been avoided, if it had always been stated in a manner so decidedly practical and so little speculative as this great Apostle presents it. Paul does not teach that a man must obtain an assurance of his salvation before he can venture to believe on the Lord: on the contrary, he bids the believer, who, at the invitation of the gospel, rests upon Christ, and is thus assured of his salvation, gratefully look back and upward, in order that he may find the beginning and ground of this unspeakable salvation, not in anything in himself, but solely in the free mercy of the electing counsel of God. The doctrine of gracious election is not intended to be a stone of stumbling to the unbeliever, who in fact has nothing whatever to do with it, but for comfort to the believer, who regards God’s free, sovereign, and independent good pleasure as the ground of his highest glory and consolation, in life and in death.

4. “He applies the same epithet, Saviour, to the Father and to Christ, inasmuch as certainly each of them is our Saviour, but for a different reason; for the Father is our Saviour, because He redeemed us by the death of His Son, that He might make us heirs of eternal life; but the Son, because He shed His blood as the pledge and price of our salvation. Thus the Son has brought salvation to us from the Father, and the Father has bestowed it through the Son.” Calvin.

HOMILETICAL AND PRACTICAL

The true Apostle of Jesus Christ is at the same time a servant of God.—He who believes in Christ, may reckon himself among God’s elect, but only he.—The Christian is called to add to his faith, knowledge (1Co_14:20).—The connection between Christian faith, Christian knowledge, and Christian godliness.—It is impossible that God should lie: (1.) truth, (2.) comfort, (3.) solemnity of this thought.—The gradual progress of the revelation of salvation from promise to fulfilment, a striking illustration of the manifold wisdom of God.—The true preacher of the gospel is nothing less and nothing more than the interpreter of the Divine revelation of salvation.—The whole introduction of this Epistle an expression of the faith, the hope, and the love of the Apostle himself.—The distinction between Jew and Greek resolved into a higher unity, through the common faith in Christ.—The Christian greeting: (1.) What should the disciples and friends of the Lord especially wish for each other? (2.) Why just this? (3.) How, and from whom?

Starke: Be not ashamed to be called a servant of God! Thou servest the King of all kings and the Lord of all lords. Thine associates and fellow-servants are not only Patriarchs, Prophets, and Apostles, but also the holy angels (Rev 19:10), yea, the Son of God himself.—Cramer: Believers and the elect have all one faith (Eph_4:5).—Hedinger: Knowledge, godliness, hope, a beautiful triad. Neither without the other.—Where no true faith exists, there is no true, spiritual, and vital knowledge.—He who would enjoy aright the hope of eternal life, must have true faith exhibiting itself in godliness. If such an order exists, hope maketh not ashamed.—What is more sure than the salvation of believers? God, who doth not and cannot lie, has fixed and established it in eternity (Heb_10:23; Eph_1:4).—Preachers and hearers, teachers and scholars, should be in hearty accord with each other, like parents and children; as Elisha calls Elijah his father (2Ki_2:12), and the disciples of the prophets, children (2Ki_4:38), and the Corinthians and Galatians are described as new-born children (1Co_4:15; Gal_4:19).—Through the sacred office of preaching, spiritual children are born to God (Jam_1:18).

Lisco: What does a genuine Apostle preach, and what does genuine preaching accomplish?—Wherein consists the glory of the office of the preacher of the gospel?—We also are servants of God and apostles of Jesus Christ.—How children must be trained to be true Christians.

Footnotes:

Tit_1:1.—[Tischendorf, who maintains the invariable sequence of ἀðüóôáëïò ×ñ . Éçó . in the introductory salutations of Paul, would invert the order of these words, and read “Christ Jesus;” but the weight of authority—D.3 E. F. G. H. I. K., to which Cod. Sin. is now added—is against him.—D.]

Tit_1:4.—[The genuineness of ἔëåïò is doubtful. Lachmann retains, Tischendorf rejects it. It is wanting in Cod. Sin.

Tit_1:4.—The word rendered the Lord is rejected by Lachmann and Tischendorf, and is wanting in Cod. Sin. [also in A. C. D.1—D.].