Lange Commentary - Titus 1:5 - 1:16

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Lange Commentary - Titus 1:5 - 1:16


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II

Directions in respect to the Selection of Superintendents in the Church, enforced by a reference to local necessities and circumstances

Tit_1:5-16

5For this cause left I thee in Crete, that thou shouldest set in [further bring into] order the things that are wanting [defective], and ordain [appoint] elders 6in every city, as I had appointed [as I prescribed to] thee: If any [one] be blameless, the husband of one wife, having faithful children, [who are] not accused of riot [debauchery], or [nor] unruly. 7For a bishop [the superintendent] must be blameless, as the [a] steward of God; not self-willed [arrogant], not soon angry, not given to wine [no drunkard], no striker, not given to filthy lucre [eager after base gain]; 8But a lover of hospitality, a lover of good men 9[the good], sober [discreet], just, holy, temperate; Holding fast the faithful word as he hath been taught [the trustworthy doctrine according to the teaching], that he may be able by [the] sound doctrine both to exhort and to convince 10[correct] the gainsayers. For there are many [and] unruly vain talkers and deceivers, especially they of the circumcision: 11Whose mouths must be stopped, who [as those who] subvert [overturn] whole houses, teaching [since they teach] things which they ought not [what is not right], for filthy lucre’s sake [on account of shameful gain]. 12One of themselves [them], even a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies. 13This witness is true: Wherefore rebuke them sharply [correct them with severity], 14that they may be sound in the faith; Not giving [and not give] heed to Jewish fables, and commandments of men that turn from the truth. 15Unto the pure all things are pure; but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. 16They profess that they know God; but in [with the] works they deny him [it], being [since they are] abominable and disobedient [men], and unto every good work reprobate.

EXEGETICAL AND CRITICAL

Tit_1:5. Crete. This is probably the same island which, in the Old Testament, is called Caphtor (Deu_2:23; Jer_47:4; Amo_9:6); by the Greeks in ancient times, Telchinia, and at present Kriti, and by Europeans, Candia. It is the most southern island in Europe, and is situated in the eastern part of the Mediterranean Sea, almost equidistant from the three great divisions of the ancient world. On account of its considerable size and its long and narrow form, it was often anciently styled Makronesus (Great Island). To this “Queen of the Islands,” as it was very early called, Hippocrates sent his patients, on account of its mild and salubrious climate. Its productions were far superior to those of all other lands (Plin. H. N. 25, 8), and its fertility, which since then has been much diminished, was widely celebrated. The population, originally the Caphtorim, who descended from Ham (Gen_10:14), was subsequently increased by the Pelasgi, who, however, were in a great degree supplanted by the Dorians, who were at a later period joined by Achaians, Ætolians, &c. Homer mentions, in the Iliad ii. 149, a hundred, in the Odyssey xix. 174, ninety cities, of which Gortyna, Rhytion, Phœstus, Gnossus, Lyktos, Hierapytna, Kydonia, Pergamum, Tarrha, figure both in mythology and in actual history. Crete was a prominent seat of idol worship, and its government and laws excited the admiration of Plato (De Legg. i. 6). After various internal dissensions, however, the brave islanders were conquered by the Romans under G. Cecilius Metellus, B. C. 69; and under Augustus the island, along with Cyrene, was constituted a Roman province. That, in the time of the Apostle, Jews in the dispersion were dwelling there, is clear not only from Act_2:11, but also from Josephus and Philo. The first knowledge of the gospel may perhaps have been brought by Jews returning to Crete from the first Christian Pentecost. In what year, however, the church, which is here (Tit_1:5) spoken of as having been a considerable time in existence, was founded, history does not in-form us. It is highly probable that the Apostle Paul himself established it: there is also nothing to hinder the supposition that, after his liberation from his first imprisonment at Rome, he spent some time on the island. So much at least is clear, that he could only have made a passing journey, or remained but a short time in Crete. For not only had Christianity obtained a firm foothold, but it was mixed with not a few foreign elements, and the ecclesiastical regulations required still further extension and completeness. The number of believers must have been considerable; and in the cities everywhere churches were established, which could not have been the work of a few days or weeks. We find evidence, accordingly, in these facts, if our view is correct, of the abundant labor and success of the Apostle Paul in the latter period of his life, as well as the former.—For this cause, ôïýôïõ ÷Üñéí , scil.,that thou shouldest [further] bring into order ( ἑðéäéïñèþóῃ ) the things that are wanting [in respect to ecclesiastical organization.—D.], and [and especially, indicating more particularly the work to be done.—D.], in every city, êáôὰ ðüëéí , from city to city, appoint elders—left I thee in Crete. These words shed important light upon the condition of things in Crete. Paul had himself laid the foundation there, but (in consequence of want of time; Bengel) had left the special organization of the church to Titus. In this was included the appointment of not only one, but several elders or presbyters in each church (comp. Act_14:23; Act_15:2. On these church offices, see on 1Ti_3:1). “The words sound as if Paul was making Titus acquainted, for the first time, with the reasons why he left him behind in Crete, since otherwise he would only have reminded him of them” (De Wette). True; but the key to this peculiar appearance is given in the words of Calvin, cited in the Introduction, § 2, and it is therefore entirely arbitrary to find here an argument for the spuriousness of the Epistle, and to add: “The author forgot to put himself in the place of both persons.” No; the critic, rather, forgot to penetrate into the true nature of the Epistles.

Tit_1:6. If any one is unaccused, åἰ äÝ ôéò , not an expression of doubt whether, among the Cretians, such an one could be found, but a statement of the requisites to which Titus should attend in the selection of presbyters. On the manifold coincidences with the directions in 1Ti_3:1 sqq., which of course must be expected to occur, see the Notes on that passage.—Husband of one wife, who has believing children; ðéáôÜ , “in opposition both to no Christianity and to merely nominal Christianity” (Huther).—Not under the charge, &c., ìὴ ἐí êáôçãïñßᾳ ἀóùôßáò . For he who was open to such a charge would not only be offensive to the church, but, by his unrestrained debauchery ( ἀóùôßá , comp. Eph_5:18; 1Pe_4:4), would waste the church property. [This remark would seem to imply that the author supposed the bishop himself to be here referred to. But the grammatical form and the connection both show that the sentence, “not accused of dissoluteness, nor insubordinate,” relates to the superintendent’s children. If they were profligate or disobedient, it was proof that he had trained them wrongly, and was not fit to guide the church. See 1Ti_3:4.—D.]—Not disobedient, to parents, rulers, and whoever else might be placed over them (Tit_1:10).

Tit_1:7. For the superintendent [“here most plainly identified with the presbyter spoken of before;” Alford. It is to be noted, that here the title ἐðßóêïðïò occurs; the presbyter is indicated thereby as the overseer of the church; Huther.] should be blameless (comp. 1Ti_3:2). The Apostle now exhibits the moral necessity of these directions: Steward of God, ïἰêïíüìïò , who presides over the church as the ïἶêïò èåïῦ , and guides it (comp. on 1Ti_3:15).—[The qualities which are now specified show in what respect a bishop must be blameless, and are undoubtedly mentioned with reference to vices prevalent in Crete.—D.].—Not arrogant, ìὴ áὐèÜäç (Luther: not stubborn), literally, not having pleasure in himself, compounded of áὐôüò and ἥäïìáé . [Not self-willed; Alford. “Describing a self-loving spirit, which, in seeking only to gratify itself, is regardless of others;” Ellicott.—D.]—Not irascible, ìὴ ὀñãßëïí (only here in the N. T.), not choleric.—No drunkard, no striker [i.e., not quarrelsome], (see 1Ti_3:3).—Not eager after base gain, ìὴ áἰó÷ñïêåñäῆ , who acts not like the shepherd, but like the hireling. “Boni pastoris est, tondere pecus, non deglubere.” [Not disposed to make his ministry the means of gain; comp. Tit_1:11. The three leading disqualifications for the ministry mentioned above are pride, passionateness, and avarice; Huther.—D.]

Tit_1:8. But, &c. The negative directions in the preceding verse the Apostle now follows with several which are positive.—Hospitable (see on 1Ti_3:2).—A friend of the good, öéëÜãáèïí , not merely kind (Luther), but loving everything good in persons, things, and actions.—Discreet (see on 1Ti_3:2). [Sober-minded, descriptive of calmness and self-control, the opposite of the passionateness spoken of in the former verse. Alford renders the word self-restrained, though not quite satisfied with it.—D.]—Just, holy, temperate. It may here be remarked, as in Tit_2:12, that Paul embraces our duties toward God, our neighbor, and ourselves, in three comprehensive terms. “Him whom we call holy, the Greeks call ἅãéïí ; but him whom they style ὅóéïí , we may denominate pious toward God;” Jerome. The last word, ἐãêñáôῆ , expresses not only chastity in the strict sense of the word, but also self-control, which overcomes every lust contrary to the will of God.

Tit_1:9. Holding fast the … doctrine. To the moral qualities which the Apostle requires in the superintendent, he now adds the possession of a sound orthodoxy. Holding fast the trustworthy doctrine according to the teaching. The ðéóôὸò ëüãïò is the sound apostolic preaching, essentially different from that of the false teachers. The teaching here meant can be no other than that given, whether by Paul or Titus, to the candidates for the office of presbyter. To this instruction they were to hold fast, and to abide in the same (2Ti_3:15); their conformity with it, in distinction from others who permitted themselves to be led astray by false teachers, was the evidence of their qualification for the episcopate (comp. on 1Ti_4:6; 2Ti_1:13; 2Ti_4:3).—That he may be able … to exhort, and to correct the gainsayers [literally, those speaking against, viz., the pure doctrine of the gospel, i.e., the false teachers.—D.]. Unshaken firmness in holding the apostolic type of doctrine, is desirable in two respects: first, in reference to believers, whom he is to exhort and cheer, and next in respect to errorists, whom he is to correct and refute.—[By means of the sound doctrine. As a person is said to be sound or healthy when he is free from disease, so doctrine is sound when free from error, and from everything that impairs its legitimate power. In the Cretian churches the enfeebling element consisted in Jewish fables and commandments of men (Tit_1:11). According to Paul, the true mode of exhorting believers is to instruct them thoroughly in the truths, duties, and privileges of the gospel.—D.] Calvin: “That bishop is truly wise, who holds the right faith; he makes a proper use of his knowledge, when he applies it to the edification of the people. And this is a signal commendation of the word of God, that it should be affirmed to be sufficient, not only for governing the teachable, but for subduing the obstinacy of enemies. And, certainly, such is the power of truth revealed by the Lord, that it easily triumphs over all falsehoods. Let the Popish bishops now go and boast of the Apostolic succession, when a good part of them are so ignorant of all doctrine as to reckon ignorance no small part of their dignity.”

Tit_1:10. For there are many, &c. The necessity of the preceding direction is now brought out and made prominent by a severe description of the character of the gainsayers spoken of (comp. on 1Ti_1:6-7). The different reading (see the critical note) has no influence of importance upon the explanation of the meaning. It is plain that the Apostle characterizes the false teachers in almost exactly the same manner as he often does in the Epistles to Timothy. They are refractory persons, who refuse to submit to the ordering of the apostolic doctrine, which ought to be authority to them.—Vain talkers and deceivers (comp. 2Ti_3:13). [Men who make much of foolish questions, matters of no consequence, and which contribute nothing to Christian edification; such as fables, genealogies, and precepts of human origin; Tit_1:14; Tit_3:9; 1Ti_4:7.—D.]—Especially they of the circumcision (comp. Gal_2:12), Christians, who were originally Jews, although ( ìÜëéóôá ) they were not exclusively of this class, “champing the bit in their unwillingness to submit to the obedience of faith;” Bengel.

Tit_1:11. Whose mouth must be stopped; literally, muzzled, since otherwise they would incessantly oppose (Tit_1:9). So our Lord silenced the Sadducees (Mat_22:34), when he held the truth before them so decidedly and powerfully, that no farther opposition was possible.—As those who ( ïἵôéíåò = quippe qui) overturn ( ἁíáôñÝðù = everto, here, and in 2Ti_2:18, a figure corresponding to the idea of a house) whole houses, not individual persons merely, but even entire families. In what way [they lead astray entire families from the faith.—D.], is stated in what immediately follows: since they teach … for the sake of gain (comp. on 1Ti_6:5; 1Ti_6:10). Selfishness was the spring of the pretended zeal of the false teachers, and the disgracefulness of the gain they acquired consisted mainly in this, that it was obtained by the most contemptible means [viz., the seeking to please men and flatter their prejudices. There were certain topics, such as the perpetual obligation of the Mosaic ritual, the preëminence of those descended from Abraham, and the importance of preserving the Jewish genealogies, which would be sure to make a preacher popular with many, and render them willing to contribute to his support. Such a man Paul describes in 1Ti_6:5-6, as “supposing that gain is godliness,” i.e., regarding godliness as a source or means of gain.—D.] Calvin: “He points out the source of the evil, the desire of dishonest gain; by which he reminds us how destructive in teachers is this plague; for, as soon as they give themselves up to the pursuit of gain, they must needs labor to obtain the favor and countenance of men. This is quickly followed by the corruption of pure doctrine.”

Tit_1:12. Cretians are always liars. That the Apostle, in the preceding verse, has not spoken too strongly, he now maintains by quoting one of their own poets: Êñῆôåò ἀåὶ øåῦóôáé , ê . ô . ë .—a perfect hexameter. [The only other quotations from heathen poets in Paul’s writings are found in Act_17:28 and 1Co_15:33.—D.] These words are borrowed not from Callimachus, in whom only the two first words are found, but from a work of Epimenides, a philosopher and poet who lived at Gnossus, in Crete, six hundred years before Christ, and gave this description of his countrymen, probably in a work ðåñὶ ÷ñçóìῶí . From other sources, likewise, we learn the lying, deceitful character of the Cretians, so that êñçôßæåéí , according to Hesychius, was synonymous with øåýäåóèáé êáὶ ἀðáôᾷí , just as êïñéíèéÜæåéí was with scortari. Of course, this is not an affirmation respecting every individual Cretan—for, in that case, the poet would likewise have condemned himself, and his verse would have been only one lie the more—but a general description of the national character, notwithstanding many favorable exceptions. It is plain, also, that Paul styles Epimenides a prophet, not in the literal, but in the improper popular sense in which the original word is often used. Lying, rudeness, sensuality, and idleness, were thus, according to this passage, intimately connected; and this description deserved the greater confidence, since it proceeded from a man to whom the Greeks had already ascribed the gift of prophecy, and whom Cicero himself (De Divinat., L. i.) reckoned among vaticinantes per furorem. It is entirely unnecessary and inappropriate to refer ôéò ἐî áὐôῶí to the preceding “many,” or to “they of the circumcision.” As is often the case, the pronoun here anticipates the substantive: Cretians, who indeed were not themselves false teachers, but who yet lent a willing ear to them (see Tit_1:11).—[Evil beasts, i.e., rude and lawless.—Slow bellies, idle and gluttonous.—D.]

Tit_1:13-14. This witness is true. The prophetical authority of Epimenides was of such a nature, that, in order to be here of any value, it must have an apostolic confirmation. It is not impossible that Paul, from his own experience in Crete, was justified in quoting with so much emphasis the unfavorable judgment of the poet; but it is certain that he did not do it with any vindictive, feeling. He puts them to the blush, by setting before them, through Titus, their national character, not to humiliate, but to save them.—Wherefore correct them with severity, ἀðïôüìùò , prœcise, severe, decisively, rigorously, earnestly. As the surgeon cuts out the proud and diseased flesh, in order, by the painful operation, to restore the patient, so Paul would vigorously take their sins in hand, in order that they might no longer be liars, evil beasts, idle bellies, but rather become holy men; that they may be sound in the faith, ἐí ôῇ ðßóôåé , faith being the sphere which constitutes the centre and starting-point of the entire internal and external life, and therefore, if it is to be good, must be the seat of health. In what this health is to be manifested, is indicated by what immediately follows: And not give heed to Jewish fables … of men, that turn from the truth [who turn away from the truth, i.e., reject the gospel.—D.]. (Comp. on 1Ti_1:4; 1Ti_6:20). Here, too, it is evident how intimately theoretical and practical error are connected with each other. [That these precepts related to external things, and were ascetic in their nature, is evident from the next verse.—D.] In the absolute rejection of such human commandments, the teachings of Paul accord entirely with those of our Lord in Mat_15:1-20.

Tit_1:15. To the pure all things are pure. The warning against the false teachers leads the Apostle to express a general thought, which, however, is shortly applied to the particular persons already mentioned. The false teachers held that the moral perfection of man was dependent upon the observance of certain carefully-defined prescriptions; so that he who submitted to their “commandments” had already, in this very act, taken a step forward, while they who neglected these prescriptions must be regarded as unclean to the core. In opposition to this, Paul reminds Titus that all objects in themselves, to which the actions of men are directed [with special reference, however, to meats and drinks.—D.], are pure and innocent, since God has created nothing impure, although they are pure only to the pure. Bengel: “All outward things are pure to those who are pure within.” A similar thought is expressed in Rom_14:20. By nature no one is pure, and they who are here styled êáèáñïß , are those who have purified their hearts by faith (Act_15:9). As such, they stand in diametrical opposition to those who are next described: But to the polluted [i.e., by sin.—D.] ( ôïῖò äὲ ìåìéáììÝíïéò , according to the best reading; see Lachmann and Tischendorf) and unbelieving [i.e., those who reject the gospel.—D.] is nothing pure; even that which, in and of itself, is pure and inoffensive, becomes defiled by their perverseness. “The relation in which the sinful subject places himself to the object he possesses or desires, is an impure one;” Matthies. Hence, whatever they may do to obtain moral perfection, as, for instance, the laws they observe in respect to food and purification, brings them no assistance.—But their mind ( íïῦò ) and conscience ( óõíåßäçóéò ). The distinction between these words may be thus stated: the former denotes not only the intellect, but the whole inner habitus, the mind and bent of a man, the direction of his whole inner life; while the latter denotes the moral consciousness which follows his actions, and pronounces judgment upon them. If, therefore, his inner life, including the activity of his will, is corrupted, it is utterly impossible that anything with which such a man comes into connection should to him remain pure and unsoiled. “By no laws or rules, therefore, will they obtain the cleanness which they desire to have, since, being impure themselves, they will find nothing in the world that is clean to them;” Calvin.—Is defiled; here spoken not in the Levitical, but, as in Heb_12:15, in the moral sense.

Tit_1:16. They profess, &c. A more particular description of the unbelieving and impure in concreto, in which the heaven-wide difference between seeming and being is made prominent, and we are involuntarily reminded of the Pharisees (Matthew 23).—That they know God (“whom to know is the height of wisdom;” Bengel), whether with reason Paul does not decide: it is here simply his aim to point out the fact that they boast, and publicly also ( äìïëïãïῦóéí ), of the knowledge of God.—But with the works they deny it ( ἀñíïῦíôáé ), namely, that they know God: they manifest by their conduct exactly the opposite of what they testify with their lips. [This is the rendering of Luther, Wiesinger, and some others; but De Wette, Huther, Ellicott, and Alford would supply “Him” (God) as the object of “deny;” comp. 2Ti_2:12. The emphatic position of èåüí in the sentence appears to confirm the latter view.—D].—Since they are abominable and disobedient men, âäåëõêôïß (“towards whom God has detestation;” Luther), abominandi (comp. Luk_16:15), ἀðåéèåῖò , refractory against everything which stands above them, but especially against the gospel of grace, and therefore abominable in the eyes of God, who is a God of order (1Co_14:34).—Unto every goodwork worthless—the consequence of what has just been stated; from which it is clear, also, that in their case the design of the gospel was defeated (comp. Eph_2:10). Ἀäüêéìïé , literally, not standing the test (comp. on 2Ti_3:8), and hence reprobate in the passive, and not the active signification. Should any one feel that somewhat greater distinctness and fulness might be desirable in this and the preceding description of the false teachers, he should never allow himself to forget that the Apostle is not warning Titus against persons entirely unknown to him, but that the hints he gives are concerning men and circumstances familiar to Titus, and which he could supplement from his own daily observation and experience.

DOCTRINAL AND ETHICAL

1. There are not a few in our days, who, most legitimately, indeed, insist upon personal faith and repentance, but have very little interest in church life as such, and little or no sense of the importance of a good church government. On the other hand, there are those who lay emphasis, in the regulation of the church, upon organic laws and definite rules, but undervalue the maintenance of doctrine, and would abandon the church of the Lord to all the ravages of an unlimited freedom of teaching. This one-sidedness, in either direction alike, is emphatically reproved in this chapter. Church government is, to a certain degree, simply the presentation of a worthy form, in which the life of the church may freely, and at the same time in an orderly way, develop itself. Now the form is of no value, if the spiritual substance is wanting; but, on the other hand, the spirit cannot live without taking on a worthy and adequate form.

2. “The greater the Master is, the greater should be his servant’s virtues. Paul calls the ministers of the gospel the stewards of God. A bishop’s power, therefore, is indeed limited, but not abrogated. He is a steward, and the steward of God; but a steward has certainly some authority and power; something is entrusted to his fidelity and skill; he does not merely use his bodily power—he is not an instrument or a machine; the steward of God is not men’s slave, not a drudge or a sutler; only let him be a true steward. Note this remark in opposition to the false politicians, who desire the ministers of Christ, and the princes whose names they abuse, and believers, and all things, to belong, not to God, but to themselves;” Bengel.

3. On Tit_1:12. We have here one of the three passages which exhibit the familiarity of Paul with the classical literature. The two others are Act_17:28 and 1Co_15:33. To attribute to him, on this ground, a distinctly learned acquaintance with the Greek poets, is undoubtedly to go too far; but so much is clear—that he was sufficiently acquainted with them to be able to quote their sayings when he deemed it necessary, or had before him an audience whom he might regard as likely to be influenced or impressed by such a quotation: a very different use, certainly, from that which is often made in the pulpit of belles-lettres literature, where many a beautiful passage serves only to display the preacher as a man of taste and cultivation. It is easy, however, to make a mistake in either direction; and it is only the Spirit of truth, received through the prayer of faith, that can teach us the right mean, or rather resolve the apparent contradictions in the highest unity. The decided opposers of the use of profane literature in the pulpit should remember Calvin’s truly liberal note on this passage: “From this passage we gather, that those persons are superstitious who do not venture to borrow anything from heathen writers. For, since all truth is from God, if wicked men have said anything that is true and just, it ought not to be rejected, because it has come from God. Besides, since all things are of God, why should it not be lawful to dedicate to His glory everything that can properly be employed for such a purpose?” To those, on the other hand, who, from a well-meant but not well-considered zeal, may be in danger of going too far, we present for consideration a saying of Erasmus: “There is one scruple in my mind, lest, under cover of ancient literature, Pelagianism should seek to lift up its head” (Enchir. Milit. Christ.). Here, too, to confirm our view by a non-biblical quotation, applies the saying of the master-poet of modern times: “It is not all that one thing suits.” In this matter each one must know himself, and especially must keep in view the various wants of his audience, since congregations cannot everywhere and at all times bear the same thing. The only rule for all which can be laid down, is, that regard must be had to way and manner, time, place, and measure; that a citation from a profane author should never be put on the same level with a saying of our Lord or a declaration of His apostles; and finally, that such quotations should never be used to prove to a Christian congregation what would else be doubtful, but merely to impress in a forcible manner the preacher’s view by an argumentum ad hominem. Excellent hints on this subject are given by Tholuck in the preface to the first volume of his Sermons, p. 19 sqq. See also the able lecture of Lange before the Barmen Church Diet, 1860, on the Relation of Secular Literature to Christianity, &c., reprinted in the official edition of the Papers of the Church Diet, Berlin, 1860, p. 29 sqq.

4. The principle, “to the pure all things are pure,” may be sadly abused, unless it is explained and limited by the principle stated by the Apostle in 1Ti_4:4. Since no one is absolutely pure, and even the best men are exposed to various temptations, there are, in the case of every man, things which, although in themselves innocent, had better be avoided by him; hence conscientious, daily self-observation, which is often attended with mortifying experience, is necessary to make us observant of those breakers which specially threaten us.

HOMILETICAL AND PRACTICAL

God is not a God of disorder, “but of peace, as in all churches of the saints” (1Co_14:33).—“Let all things be done decently and in order” (Ib., 1:40).—The importance of an orderly and wise election of elders.—The laborers on the spiritual temple must work with one hand and with the other hold their weapons, like the Jews of old (Neh_4:17).—The dangers to which the free development of church life is exposed from the Jewish leaven.—The enemies of the kingdom of God must sometimes be opposed with their own weapons.—Even sin has its peculiar physiognomy in different nations.—The Cretian character in diametrical opposition to the requirement of the perfect law of freedom (see Tit_2:12).—The power of grace, which is able to make even the worst Cretians sanctified citizens of the kingdom of God.—True love must sometimes be stern, and, while patient with the erring, inexorably severe towards their errors.—“To the pure all things are pure,” use and abuse of this doctrine.—How God’s noblest gifts are abused and ruined by sin.—Threefold acknowledgment of the true God: (1.) By words without deeds; (2.) by deeds without words; (3.) by words and deeds united.—The combination of impurity, hypocrisy, and impotency for good in the false teachers of the early church, both from its shocking and also its instructive side.

Starke: Cramer: It is great stumbling-block, when preachers have godless children. Bette none, than such. They are not always to blame for it. Be ashamed, ye vicious children of ministers, stains upon the sacred office, and reform!—There are two kinds of calling to the sacred office of the ministry: one from God directly, the other through the instrumentality of men, and yet from God (Gal_1:1; Act_14:23; Act_20:28).—Preachers are model persons, set of God to be an example to the flock (1Pe_5:3; 1Ti_4:12).—Goodness, friendliness, moderation, righteousness, chastity, are ornaments to any one, but especially to preachers, in whom they should be preëminently conspicuous.—Never has the Christian profession reached such a point in the Christian Church, that the devil was not able to sow tares (Mat_13:25).—Most errors in doctrine, and even real heresies, have come from the Jews—from those, namely, who, although professing the Christian religion, have not rightly apprehended it, but have mixed and defiled it with Mosaic or Cabalistic, or even heathen elements.—Starke: It is not left with us to choose whether or not to refute the false teachings of errorists. It reads äåῖ , we must do it; we must at once expose and prevent the errors and injurious speeches of the enemies of the truth, before they spread too much, and take possession of many minds.—The sword of the Spirit, the word of God, is mighty and piercing, that the hearers may become so strongly convinced of the truth, that they can no longer give credence to lies, but be compelled to feel ashamed of their wickedness.—Cramer: A true teacher must be no dumb dog (Isa_56:10).—A false teacher can poison and kill whole households. Repel him, and reject his poison (2Jn_1:9-10).—Starke: Lying is a heathen vice; and when their own poets, themselves heathen, have rebuked it, how shall we, Christians, allow it to pass unrebuked ?—We must not only rebuke individuals, but also a whole nation, for the sins which are common among them (Isa_58:1).—Hedinger: The teacher’s office of correction should never be used for evil, or in revenge, but for good, that souls may not be chafed, but rather edified and improved.—Soundness of faith in the heart, and soundness of faith in doctrine, are so connected that one cannot exist without the other.—Starke: Although believers have still many infirmities, they are called pure, and are really so, because they have accepted by faith the sufficient ransom paid for them, the dear blood of Christ, no longer suffer any sin to rule over them, and take no pleasure in the infirmities which still cleave to them, and strive earnestly against them, and through Christ gain one victory after another.—God will have the mouth and heart together; for as the striking of the clock must agree with the pointer on it’s face, our words must agree with our actions: the striking must not be different from the pointing.—Langii Opp.: True illumination and sanctification are always so united, that a man without illumination cannot be sanctified, and without sanctification cannot be enlightened.—Theoretical atheists, who deny God with their lips, are few in number; but there are enough practical atheists.

Lisco (Tit_1:5-9): On the elders of the church.—The necessity of established order in the church.—(At the election or ordination of presbyters): On the necessity of church-elders.—How is a Christian head of a family to regard the general call of all Christians to the priesthood?—(Tit_1:10-16): How should a minister of the gospel conduct towards an unruly church?—That the truth dwells only in pure hearts.—To the pure all things are pure: (1.) Meaning of these words; (2.) that this is true only of the pure.

Footnotes:

Tit_1:5.—[The question, hitherto about evenly balanced, whether the reading should be åðéäéïñèùóç in the middle voice, or åðéäéïñèùóçò , active, the Cod. Sin. decides in favor of the former.—D.]

Tit_1:10.—Of doubtful authority. Lachmann omits, Tischendorf retains it. It is wanting in Cod. Sin.

Tit_1:15.—The ìåí of the Recepta is omitted by A. C. D.1 E. F. G., Cod. Sin., &c.