Titus

Although Titus did not enjoy that degree of intimacy with the great apostle which bound the hearts of Paul and Timothy together, he also belonged to that inner circle of friends whom Paul valued very highly and whom he entrusted with very important missions in connection with his apostolic ministry. Titus was a Greek, a Gentile, by birth, Galatians 2:3. We do not know from which province or city he hailed or when he was converted. At the time of the great meeting in Jerusalem Paul took him along, refusing, in his case, to administer the rite of circumcision, lest he deny the principle of Christian liberty. In later years we continually find Titus mentioned as a valued coworker of the apostle. After Paul had written the first letter to the Corinthians, his loving care for this congregation prompted him to send Titus for the purpose of obtaining reliable information concerning conditions in that city. It was a very delicate and important mission, one that affected the apostle so deeply that he had no rest, but traveled up to Troas in the hope of meeting Titus there. And when the news brought back by him proved to be joyful, it was probably Titus that returned to Corinth with the apostle’s second letter. With this relation obtaining between Paul and Titus, it is no wonder that the latter is called “mine own son after the common faith,” Titus 1:4, that Paul believed him capable of handling the difficult situation in Crete, Titus 1:5, that he desired his companionship at Nicopolis, Titus 3:12, and that he sent him to Dalmatia as his representative in mission-work, 2 Timothy 4:10.

Contents and date

The letter to Titus was probably written at about the same time that the first letter to Timothy was sent, and conveys almost the same impression of intimacy. After the address and opening greeting the apostle gives Titus directions about the appointment of bishops in the Cretan congregations, whereupon he adds some excellent hints concerning the treatment of the errorists. He then discusses the manner of dealing with the various stations in the congregation, referring incidentally to the grace of the reconciliation through Christ and its sanctifying power as the basis and motive for a truly Christian life. Hereupon follows a suggestion as to the manner by which Titus should attempt to urge the Christians to show obedience and meekness in their daily walk, on the basis of the washing of regeneration. This method of dealing with the situation presents a sharp contrast to that pursued by the false teachers and enthusiasts. The letter closes with a few commissions and the customary greetings showing the intimate fellowship among Christians.

Overview

This is a short Epistle, but a model of Christian doctrine, in which is included, in masterly fashion, all that it is necessary for a Christian to know and live by.

In chapter 1, he teaches what kind of man a bishop, or pastor, ought to be; namely, one who is pious and learned, in order to preach the Gospel and bring to naught the teachers of works and human laws, who always war against the Christians and lead consciences astray from Christian liberty, into the captivity of their human works, as though these would make them righteous before God, when there is really no profit in them.

In chapter 2, he teaches men of every station — the old, the young, women, men, masters and servants — how they are to act, as those whom Christ, by His death, has won for His own possession.

In chapter 3, he teaches to honor the worldly rulers and obey them, and declares again the grace that Christ has won for us, so that no one may think it enough to be obedient to rulers, since all our righteousness is nothing before God; and he commands to avoid the obdurate and heretics.

Verses 1-4

Address and opening salutation

The character of the letter is immediately indicated by the expression of apostolic dignity combined with the glory of the evangelical ministry: Paul, a servant of God, but an apostle of Jesus Christ according to the faith of the elect of God and the knowledge of truth which is in agreement with godliness. A servant of God the apostle calls himself, finding an especial distinction in connecting the idea of willing and humble service with the work of his office. For his is a ministry entrusted to him by God and in the interest of God’s kingdom for the purpose of gaining souls for heaven. But not only does he bear this honoring distinction, it is rather his highest honor to be an apostle of Jesus Christ in the most restricted sense of the term. He furthermore explains his apostolic work and office as being in accordance with the faith of the elect of God and the knowledge of the truth which is in agreement with godliness. Paul himself possessed the faith which is peculiar to the elect of God, and this faith furnished both the motive and the power for the proper exercise of the duties which devolved upon him in this office. This faith is based upon the knowledge of the truth of the Gospel, of the salvation in Christ Jesus. It was no mere head-knowledge of which he speaks, for this would at best have made him a competent servant of men, but it was a grasping of the truth with spirit and mind, a realization of its wonderful blessings. The fact that the Word of the Gospel is the truth was his firm conviction, and he knew that this was in agreement with true piety. The pure doctrine of the Gospel and true righteousness of life are correlates; if a person has sincerely accepted the former, he will give evidence in his whole life of the latter.

The apostle gives a further characterization of his office: Upon the hope of eternal life, which God, who cannot lie, promised before the times of the world, but has revealed at His own time in the preaching with which I was entrusted according to the precept of God, our Savior. Paul is a servant of God and an apostle of Christ Jesus on the basis of the hope of eternal life, 1 Corinthians 15:14-15; 2 Timothy 1:1; Romans 6:22. The hope, the firm conviction of the certainty of salvation, fills the apostle with courage and joy and strength to fulfil the duties of his office properly. This hope of the Christians cannot fail, because God has already given the promise, and this promise is certain by virtue of his faithfulness and truth; for God cannot lie, Psalm 33:4. Before the times of this world, before the foundations of the earth were laid, from eternity, He gave a promise based upon the grace which He also granted in Christ Jesus, namely, to give eternal life to His own. This counsel of God, according to which He set forth eternal life as a prize or reward of mercy, was then proclaimed. At His own time, in the fulness of time as determined by Him, He revealed His Word in the preaching of the Gospel as it was entrusted to Paul. This counsel and will had indeed been made known ever since the first announcement of the Savior’s coming, in the Garden of Eden, but chiefly in type and prophecy. The full revelation came with the incarnation of Christ, Hebrews 1:1-2; Galatians 4:4-5, but particularly through the Gospel as preached by Christ and the apostles. The Word of the Gospel thus, as a true means of grace, actually transmits the true spiritual life from God, as the Source of all life. And God, who chose Paul to be His apostle, thereby entrusted him with the proclamation of this life-giving message. It was not his own choice, he did not seek the honor for himself, but now that it has been given to him, he emphasizes very strongly that he holds his office according to the precept or commandment of God, the Savior. It is the same thought which the apostle voices also in other passages of the Pastoral Letters. Titus, therefore, as the recipient of the letter, could claim for its contents apostolic and therefore divine authority. Note that the designation of God as the Savior serves as a tender invitation to all men not to regard Him as a stern Judge, whose greatest delight is the damnation of sinners, but as a loving Father in Christ Jesus, who wants all men to be saved and to come to the knowledge of the truth.

Having established his authority and thus that of Titus as his representative in proclaiming the truths contained in this letter, Paul now addresses his pupil directly: To Titus, my true son according to the common faith: Grace and peace from God the Father and Christ Jesus, our Savior. It appears from these words that Titus had also been converted through the preaching of the great apostle, that he was his spiritual son. At the same time Paul’s words indicate that Titus had his spiritual father’s mind and spirit. Even though Titus, who was a descendant of Gentiles, had not grown up in the blessings of the Old Testament people, yet his relation to Paul was no less intimate for that reason. On the contrary, they are united by the bonds of the same faith, whose object is Christ the Savior, as revealed in the Gospel. And so Paul adds his apostolic salutation and wish that grace and peace from above might rest upon Titus. He is to become a partaker of the riches of God’s grace and mercy, of the peace which belongs to the believers through the reconciliation effected by Christ, and thus of the fulness of salvation. In calling God the Father and Christ Jesus the Savior, Paul again stresses the character of the Gospel as a message of redemption, as a proclamation of salvation, in the granting of which the Father and the Son are equally interested.

---

Verses 5-9

The qualifications of Christian pastors

Cp. 1 Timothy 3:1-7. The Lord of the Church wants all things to be done decently and in order, and the precepts which He here lays down should be observed in every well-established congregation. We here find out what special field had been assigned to Titus ^■888 at this time: For this reason I left thee in Crete, in order that thou shouldest set in order what remained, and appoint presbyters in every city, as I had given thee directions. The island of Crete, or Candia, is the largest island in the eastern Mediterranean, one which in olden times had had a large population, some ninety to a hundred cities being ascribed to it. It had been conquered by the Romans in 69 B.C. and united with Cyrene as a Roman province. It may be that the first Christian congregations had been founded on the island through the efforts of some of the men that had been converted on the great Day of Pentecost, Acts 2:11. Paul visited the island after his first Roman imprisonment, and, together with Titus, extended the preaching of the Gospel throughout the length and breadth of it. When his office demanded his presence elsewhere, he left Titus behind, at least temporarily, as his representative, with orders to set matters right, to see to it that a decent order of worship and of conducting the business of the congregations be introduced everywhere. This included, among others, that all the congregations should choose presbyters or bishops under his direction and with his help. Nothing is said of an archbishop or of some supreme presbyter over the entire island; it is clear that every congregation had its own bishop or minister. These directions Paul had given, these things he had explained to Titus. With this letter of the apostle to back up his words, Titus might hope to have success in his efforts. A hierarchy in the Christian Church cannot be defended or upheld on the basis of Scriptures.

The apostle now names some of the qualifications, largely of a moral nature, which should be found in a Christian minister. He should be blameless, beyond the reach of an accusation which would be apt to bring disgrace upon the holy office; no man should be able to prove anything against him which would place the stigma of immorality upon him. This demand holds true especially with regard to the Sixth Commandment, for he should be the husband of only one wife, his married life should be without a blemish. To this end it is good and advisable that the bishop have a wife; for there are comparatively few men that possess the gift of absolute chastity and continence in such a degree as to remain pure without entering into the holy estate of matrimony. But if the pastor be in that holy state, then the apostle assumes, by virtue of the blessing of creation, that he have children, and such children as are believers and cannot come under the suspicion and accusation of being addicted to profligacy or insubordination. Of a man that holds such an important position it is expected that he show his ability in this regard first of all in his own house, in the midst of his own family. True, he cannot work faith in the hearts of his children, but he can and should provide adequate training and instruction in the Christian doctrine for them, that he at least, so far as his own person is concerned, has done his duty in leading them to Christ, in showing them the value of a true Christian life. At any rate, he can hinder any attempt on the part of the children to indulge in luxury, profligacy, and dissipation, and he must be able to quell and quench disobedience and insubordination. If the children are persistently unruly and refractory, this condition of affairs reflects upon the training of the parents, especially of the father.

The apostle gives a reason why he feels obliged to insist upon a pastor’s blameless reputation in this respect: For it is necessary that a bishop be irreprehensible as an administrator of God. As one commentator remarks: “Blameless, not absolutely without fault, or unblamed; but not grossly or scandalously guilty.” The steward of God, that has charge of His affairs in the Church, cannot afford to have the reputation of being guilty of some act that would defame him before men. A feeling of reverence for the holy office is out of the question when the pastor is not beyond the reproach of being guilty of gross sins. For this reason he should not be arrogant, self-assertive, presumptuous; for such a person is apt to think himself better than others, to look down upon those not holding the office as below his dignity. Since this, however, often results in proud obstinacy in insisting upon one’s own opinion, and thus leads to the cultivation of a supercilious temper, the apostle adds that a minister must not be hot-tempered, that he must be able to control himself at all times, even when he meets with foolish opposition, with objections that are positively silly in the light of the Word of God. A pastor that cannot keep his temper may also not be able to observe temperance. Therefore St. Paul writes that he must not be addicted to wine, not be a striker, making use of violence. If a minister has so little control over his own appetites that he becomes a habitual drinker, thus permitting his senses to become muddled with drink, if, in addition, he is always ready to resort to violent measures, even to fisticuffs, in trying to uphold his opinion, then he lacks the firmness of character which is necessary in the holy office. A servant of the Lord must also not be eager for base gain, not desirous of making his ministry a means of making money. The Lord expects, instead, that a pastor be hospitable, not with that false hospitality which encourages loafing, but which is always ready to share with others. There is a hint to all Christian congregations in these words to provide for their pastors in such a way that the latter are not compelled to make the gaining of filthy lucre an object in life, and always have enough to enable them to practise hospitality.

A further qualification of a true pastor is to love everything that is good, to acknowledge the good qualities of his neighbor whenever and wherever they are in evidence, even if he should thereby renounce some of the honor that might rightfully belong to himself. Over against the lack of self-command the apostle mentions the necessity of self-mastery, according to which a person has full control of all his passions and desires, thus possessing true strength of character. A servant of God will finally be righteous, pious, and temperate, or just, holy, and abstemious; he will exercise the proper righteousness of life toward all men, but at the same time not neglect the demands of sanctification over against the perfect God. As a person consecrated to the service of the Lord he will abstain from all that is unholy and profane, guarding especially against all fleshly lusts which war against the soul. Thus the bishop, in showing himself an example in all Christian virtues before his entire flock, will encourage and stimulate his members to exercise themselves likewise in a life which is well-pleasing to the Lord.

But in addition to such qualities and attributes which should be found in all Christians, the apostle also mentions one that is peculiar to the office of bishop: Firmly holding to the faithful Word according to the doctrine, that he may be able as well to admonish in the wholesome teaching as to refute objectors. Of a Christian teacher it may be expected above all that he be so firmly grounded in the truth as to stand unmoved against all attacks. If this is the case, then such a person will hold firmly to the Word which he knows to be faithful, worthy of absolute trust, concerning which he has the conviction that it is the truth of God and is in full agreement with the doctrine of Christ and the apostles, 2 Timothy 3:14; he should hold fast the faithful Word as he has been taught. Such a teacher will be able both to defend the truth and to teach. The earnest admonition and exhortation which he practises continually includes a careful and detailed instruction in the wholesome words of divine knowledge as well as the invitation to live a consecrated life in accordance with this doctrine. Only he can control and direct this power properly that is thoroughly familiar with the doctrine. Such a pastor will, however, also be able to show the objectors the errors of their opinion, to convince the gainsayers, a use of the Word which requires the greatest wisdom. In our days, indeed, when teachers of the Church, for the sake of a dubious union, are willing to sacrifice true unity, this passage is not very welcome. But the fact remains that no man should consider himself qualified to teach, nor should he be given the position of a teacher in the Church unless he can satisfy the requirements as here stated ^■889 .

---

Verses 10-16

The false teachers characterized and the question of how to deal with them discussed

The term “objectors” or “gainsayers” used by the apostle in the previous paragraph was not a general term, which might cover almost any form of heresy that Titus chose to connect with it, but Paul wanted it applied to a certain class of people, who, indeed, bore the distinguishing characteristics common to the heretics of all times. He writes: For there are many insubordinate people, vain talkers, and seducers, for the most part they of the circumcision, whose mouths must be stopped. There were difficulties to battle with in Crete which resembled those that were troubling Timothy in Ephesus, 1 Timothy 1:4-7. There were certain Judaistic teachers that professed adherence to the Christian religion and therefore had little difficulty in entering the congregations. Their number was by no means small, and that fact probably accounts for the boldness which they displayed. They were disobedient, insubordinate, to their Pharisaic minds the simple truths of the Gospel were not sufficiently strict, they refused to acknowledge the authority of the apostolic doctrine. This conviction of theirs they, moreover, did not keep for themselves, but took every opportunity to spread it by loose and vain talk, by empty arguments, with a great show of wisdom. In doing so, they displayed the dangerous ability of presenting falsehood in the garb and guise of truth, a proceeding which naturally resulted in their deceiving many people that did not penetrate the disguise. Very likely these men claimed to have just as much right to teach as Paul himself, and their efforts to introduce Jewish rites and ceremonies into the Christian congregations could well arouse apprehension in the mind of the apostle. He therefore insists upon using only one method of dealing with them, namely, that of stopping their mouths, of continuing the rebuke of their false position so long until they no longer were able to answer and would keep the peace for the sake of their own peace of mind. The same method ought to be applied in similar cases also in our days, lest the pernicious activity of such disturbers of the peace harm the work of the Lord.

The apostle now substantiates his recommendation of such a radical suggestion: Who are subverting entire households, since they teach what they ought not, for the sake of gain. If these false teachers, who made a specialty of insinuating themselves into individual families, would continue in their pernicious activity unmolested, the omission of proper reproof would soon result in a most deplorable condition. For entire households had given ear to their seductive talk, dissension had been sown in the midst of families, and the end promised to be still worse. This situation was the result of their teaching such doctrines as should not be taught at any time. They pretended that their empty talk was sound Gospel-truth. What made the entire matter so extremely sordid and disgusting was the fact that they were active along the lines just indicated only for the sake of filthy gain; their avowed object was to make money. Note: Even to-day people will become the ready dupes of similar enthusiasts, readily paying the false teachers great sums of money, as the history of various recent sects shows, while the Church of the pure confession is almost invariably battling with financial difficulties.

Since the false teachers of whom Paul speaks were Jews by descent, but Cretans by nationality, St. Paul adds a sentence for their benefit: There said one of them, their own prophet: Cretans are always liars, evil beasts, lazy gluttons. The apostle here places deceivers and deceived into one category, reminding them of the saying of one of their own poets, Epimenides, of the sixth century before Christ, who was regarded by the Cretans themselves as a prophet. The Cretans as a people are represented as liars, as men who deliberately made use of hypocritical, shady methods. Like evil beasts they are, that lie in wait to pounce upon unsuspecting men. Lazy gluttons they are, that shun the work and yet want to live profligate lives. It was not vindictiveness which caused Paul to quote this remark, which certainly is anything but flattering, but the desire to work a consciousness and knowledge of their national weaknesses in the Cretans, and thus probably lay the foundation for the proper remedy.

For the Holy Spirit here confirms the judgment contained in the ancient verse: This testimony is true. The divine inspiration declares that the remark agrees with the situation. For that reason Paul urges his young coworker: On this account rebuke them sharply, that they may show wholesomeness in the faith. No consideration should induce them to identify themselves with the morbid methods of the errorists. With the most emphatic sharpness Titus was to impress upon the Christians the need of wholesome saneness in all matters of faith. They had accepted the Word of Reconciliation, but they were not yet steadfast and certain in their faith. They were like a convalescent person, who is on the way to recovery, but is still in danger of a relapse.

The apostle points out the specific danger and the manner in which faith should overcome it: Not paying attention to Jewish fables and commandments of men that turn from the truth. Both the Jewish traditions and fables concerning genealogies and the Jewish precepts taken from the ceremonial law were doctrines of men which could under no circumstances be coordinated with the Gospel-teaching. Just as to-day many people find it extremely interesting to speculate about many things concerning which the Bible is silent, as, for instance, the youth of Christ, so the Judaizing teachers, following the lead of the rabbinical doctors, placed their empty speculations above the Word of God and in its stead. They still wanted to be regarded as members of the Christian congregations, but had, as a matter of fact, already turned from the sound and wholesome truth of the Gospel to their own foolish ideas.

The apostle continues to characterize the false teachers by adding: All is pure to the pure; but for the polluted and unbelieving nothing is pure, but both their mind and their conscience are polluted. As with the Pharisees, so with these false teachers all the thoughts of men revolved about the terms “pure” and “impure,” Matthew 15:1-11,18; Matthew 23:16-28. But in the New Testament this distinction is no longer valid. The purity of the soul and of the body does not depend upon eating or rejecting certain foods, but the condition of the heart in the sight of God is the deciding factor. He that comes into contact with, and makes use of, God’s creatures with a heart purified by faith, is free from all legal prejudice and sees in all things only pure creatures of Almighty God. But the opposite is true in the case of the polluted and unbelievers. The very people that insist most loudly upon the fulfilment of the Ceremonial Law and of many other precepts that men have devised, are often suffering with impurity of heart and mind. Their unbelief will not permit them to accept the true purity of the heart. They cannot get rid of their evil conscience, because they reject the purifying power of the Gospel. Even things that are in themselves pure and holy are contaminated by the attitude of these people. They are conscious always of acting under false pretenses, and therefore they always pollute their mind and their conscience anew.

The most objectionable feature of their behavior, however, is this, that they have the temerity to insist upon being considered teachers: They profess to know God, but with their works they deny Him, being detestable and disobedient and unfit for every good work. They confess boldly, with a deceitful pretense that they know God. Their declaration of loyalty to Christ was intentionally brief and general, lest some one might hold them to a clear statement. At the same time such people deny the Lord with their works; their works mark their words as lies. It is not necessary to think of flagrant transgressions and crimes, for it is altogether sufficient to know that they sow dissension in the congregations. Detestable such people are: they are an abomination in the eyes of God; they deserve that God and men should turn from them as nauseous and offensive. Disobedient they are: they refuse to yield to the truth, they do not want to fulfil the will of God. And so they are finally unfit for any good work, they are of no use in the Christian congregation. Nothing that they do flows from the fear and love of God. Therefore the warning contained in these words, bidding Christian congregations be very careful about receiving members that are not fully approved, is altogether timely, also in our days.

Summary

After the salutation and address the apostle gives instructions regarding the qualifications of bishops, adding a few hints regarding the treatment of false teachers and their followers.

Verses 1-10

Admonitions concerning various stations

The manner of dealing with older members:

By the emphasis upon the address at this point the apostle places himself and especially his coworker Titus in the strongest possible contrast to the false teachers, showing that there is a great difference, both in doctrine and in pastoral work, between the two classes: Thou, however, speak what becomes the wholesome doctrine. All the doctrine, all the exhortations which Titus spoke in the administration of his office, were to be agreeable to sound and wholesome doctrine, such as he had learned from the apostle. The ideal which he was to impress upon his hearers was to be that of a practical Christianity, based upon sound doctrine, the golden mean between dead orthodoxy and a perfection of works. He should try to plant the seeds of such virtues, of such fruits of true faith, as conformed with the pure doctrine of the Word of God.

So far as the instruction of the older members of the congregations was concerned, the apostle writes: (Admonish) the older men to be sane-minded, serious, sensible, sound in faith, in love, in patience. Of such men as were advanced in years the apostle is speaking, not of the presbyters, to whom he has referred before. He wants them to be sober, to have their mind and intellect clear and sane, without the rashness and levity of youth, without the tendency to be carried away by carnal desires and hysterical excitement. To this must be added proper seriousness or dignity, without a trace of silly frivolousness. They should furthermore be sensible, use their sound common sense in all situations in which they might find themselves; they must show firmness of character, such as makes them reliable and trustworthy at all times. So far as their Christianity was concerned, they should be sound and wholesome in faith, placing their trust not upon their feelings, at best a most uncertain foundation, but upon the eternal and unchangeable Word of God; in love, by letting all their good works flow from their faith with the one object to be of service, not to strive for recognition before men; in patience, in cheerful willingness to be faithful also in the midst of persecutions and afflictions. These are the virtues which the Lord expects older Christians to show at all times.

But the apostle has a word for older women also: The older women as well (admonish) in behavior to be reverent, not slanderers, not addicted to much wine, teachers of what is good. The apostle refers first of all to the deportment and demeanor, to the entire appearance of the older women. No matter in what station and calling such older women might find themselves, they should never offend against Christian decency and against the reverence and decorum which becomes Christians at all times. As at present, so in those days the influence of the lack of morals presented the temptation, especially to older women, to conform to the world in the matter of dress and behavior. A Christian woman, however, must never forget to whom she belongs, lest in demeanor, language, and dress she bring disgrace upon the name of Christ. To this belongs also that the older women do not offend against the Eighth Commandment, a vice to which so many of them are addicted. Whether time actually hangs heavy on their hands or not, it seems that the temptation to be slanderers and busybodies is too strong for them to overcome. It is necessary, therefore, that they battle against this sin with all earnestness. They should avoid also the danger of becoming slaves of intemperance, a vice which is peculiarly disgusting in the case of aged women, and which has its victims even to-day, with all the laws insisting upon total abstinence. Instead of seeking gratification of their sinful desires in this manner, the older women should rather use the time and means at their disposal to be teachers of good in their families and in their immediate vicinity. From the rich treasure of their Christian knowledge and experience they should freely impart and dispense whenever they have an opportunity. In this connection their example, as a matter of course, will be of great value, their every act being a part of that impressive instruction which was so significant in the life of Jesus.

The apostle discusses this thought more fully: That they earnestly counsel the young women to love their husbands, to love their children, to be sensible, chaste, domestic, good, obedient to their own husbands, that the Word of God may not be blasphemed. Although the pastoral work of Titus is by no means circumscribed by these admonitions, the apostle has chiefly this point in mind, that older women, for lack of suitable occupation, do not become addicted to the vices mentioned above. By means of proper counsel and loving admonition many a young wife has been kept back from some foolish step. St. Paul wants the younger women to be reminded of their duty of loving their husbands, just as he had addressed himself to the husbands, Ephesians 5:25-33. In the midst of the work and the trouble of this life, which includes also the daily bearing of each other’s faults and weaknesses, there is always danger that the love of either spouse may grow cold. But marital love is not a matter of inclination and caprice, since it is commanded by God. The same is true of love for the children. Where the Word of God does not rule, there is always danger that the love of the mother may be changed to the opposite, especially in our days, when children are unwelcome in many homes. It is necessary, therefore, that the young wives also grow in Christian character, the better to battle against all sinful lusts and desires and to rule body and soul in the proper manner, with the proper measure of decent common sense. One part of this Christian strength of character is shown in the chastity which is one of the ornaments of a Christian woman. In the midst of the multitude of temptations and occasions for the sin of uncleanness, purity, not only in words and deeds, but also in thoughts and desires, is desirable and commanded. A virtue which the apostle also names is this, that Christian wives be truly domestic, good home-makers. This does not merely mean that a woman ought to be a good housekeeper, but that she strive by all means to change the house, as an abode for the existence of the family, into a home, where she herself and her husband and children feel at home ^■890 . It is true, of course, that in our days these views are looked upon with pity by an increasing multitude of emancipated women, who demand recognition in the forum, in the business world, even in the Church, while the position of a faithful home-maker and mother is regarded with pitying contempt. Let us remember, however, that the apostle is not stating his own views and opinions, but has registered the will of the eternal God. To this will belongs also this, that a Christian woman be obedient to her husband, Ephesians 5:22; 1 Peter 3:1-6. Women that have a Christian husband know that this acknowledging of the headship of the man does not interfere with their own dignity, but elevates them all the more in the eyes of God and of their own husbands. And all these qualifications the apostle insists upon, in order that no disgrace and contempt may strike the Word of God. The enemies of the Gospel will take occasion, and rightly so, to despise and deride the Christian religion and the Christian Bible, if there are scandals in Christian families and quarrels between husband and wife that are known to be members of a congregation. The deeds of Christians must always supplement their words.

Concerning young men and slaves:

Having given full directions regarding the younger women, the apostle does not overlook the admonitions for younger men as well: The younger men likewise admonish to be sensible. This includes a demeanor, or conduct, which is in harmony with the wholesome doctrine as taught by Paul. They should show that firmness of character which enables them, by the grace of God, to use their sound common sense in all circumstances of life. The passionate behavior of unthinking youth must no longer be found in men that have learned self-mastery in the school of the Holy Spirit. In all things, with reference to all situations, the younger men should make use of this sane-mindedness. If they are assailed by any form of temptation, they will not play with fire, but will suppress all thoughts that tend to sin, since their will is bound by the commandment of God.

In order that this admonition which Titus is to address to the younger men may have proper weight, St. Paul adds: Offering thyself as a type of good works, in doctrine uncorruptness, dignity, in speech wholesome, irreproachable, in order that he of the opposition may be confounded, having nothing to say of us that is evil. It is an important obligation which St. Paul here lays upon his young coworker, by binding him to practise what he preached. It was almost self-evident that the younger members of the congregations, hearing the exhortations from the mouth of Titus, would watch and inquire whether the good works which he praised so highly were found in his own life. And certain works and virtues the people had a particular right to expect of Titus, since they were those that belonged to his office in the strictest sense. He was to show sincerity, or integrity, and gravity, or impressiveness, in his doctrine. A chaste sincerity of mind, giving full evidence of his own confidence in the Word of Grace, was to be combined with a dignified gravity of manner. Everything that does not agree with the seriousness of Christian truth has no right in the pulpit; there is a far cry from popularity to vulgarity. To this belongs also that the speech, the public discourse, of the true minister be wholesome, sound, free from all morbid enthusiasm and shallow attempts at arousing the feelings of the hearers. The preaching must always be of such a nature as to render it impossible that valid exceptions may be taken against it. The adversaries must be given no opportunity for criticism that is well founded. The preaching of the Word must be so certain, so clear, so decided, so convincing, that the opponent is confounded and ashamed under such ideal circumstances all his efforts to find some evil thing to report and to deride concerning the Christians and their doctrine will come to naught. What an earnest admonition for all preachers to be faithful in the preparation and delivery of their sermons, and for all parishioners to aid their pastor that this part of his work might not be neglected!

The apostle, as in other letters, includes an admonition also in regard to those Christians that occupied the station of slaves: Slaves (admonish) to be subject to their masters, in all things to give a satisfactory account of themselves, not contradicting, not embezzling, but displaying the utmost trustworthiness, that they adorn the doctrine of our Savior God in all things. Cp. 1 Timothy 6:1-2 ^■891 . The apostle may have had several reasons for referring to the slaves in this manner. In the first place, the number of slaves in the early congregations seems to have been quite large. Then also the position of slaves in those days was such as to cause them to long for freedom or to lighten their lot. And finally, many of them may have been infected with carnal opinions concerning the liberty of the Gospel. But the Christian religion does not eliminate the distinction of stations in social life. The apostle therefore admonishes the slaves not to harbor rebellious thoughts, but to be subject to their masters that had the right of disposal over them. In certain matters indeed it might happen that the slave would be compelled by the fear and love of God to refuse obedience, namely, where the honor of the Lord above was at stake, Acts 5:29. But in general, the rule held good that a slave was to obey his master, not only the kind and gentle, but also the froward, 1 Peter 2:18. He should strive to give satisfaction all around, the master thus being obliged to be well pleased with him. To this end, all contradictory ways must be put aside by the slaves, they must not think of thwarting their masters’ plans, wishes, or orders. Since, moreover, slaves so often had the opportunity to purloin or embezzle the goods of their master, or to use that which did not belong to them to the detriment of their master, they are told not to become guilty of such a transgression of the Seventh Commandment. They should prove themselves altogether trustful, making it possible for their master to rely upon them absolutely. Conduct of this kind was bound to make an impression as the apostle and the Lord wanted it to be made. The heathen masters and others would draw their conclusions concerning the doctrine in which these slaves believed. Their behavior would thus serve to adorn the Christian doctrine of the great Redeemer and Savior; it would cause men to declare that the Christian religion must be an extraordinary, a fine and glorious doctrine. Thus the humble, faithful work of the Christian slaves would be a good work of high merit, whereby the cause of God, their Savior, would again be aided. Incidentally, the removal of prejudice against the Christian religion, even through an honest Christian workingman’s faithfulness, might pave the way for the proclamation of the Gospel.

---

Verses 11-15

The grace of salvation and its sanctifying power

It was a happy choice which made this passage, with the exception of the last verse, the Epistle-lesson for the festival of Christmas; for although the Christmas miracle in itself is not discussed, yet the glory of the salvation which appeared in the Babe of Bethlehem with all its consequences is here presented in a manner which makes it valuable for the entire year. The apostle writes: For there has appeared the grace of God, bringing salvation to all men. Thus does the apostle state the reason, the motive, which should actuate the Christians of all stations to live a life in conformity with the will of God. There appeared, there was manifested, there shone forth upon the world, like the morning-star after the greatest darkness of night, the grace of God. The heathen were covered with the darkness of their idolatry, and the Jews were blinded by the foolishness of their doctrine of works. But as the sun penetrates through mist and clouds and darkness, and fills the whole world with wonderful glory, thus the grace of God in Christ Jesus shone forth in the person of Jesus Christ of Nazareth, born in Bethlehem. As bringing salvation to all men this grace, this free favor of God, was revealed. This grace brings healing in the sickness of sin; it brings deliverance in the danger of condemnation. No man is excluded from the grace as it exists in Christ Jesus; for it has appeared to all men, all of them, without a single exception, being included in God’s gracious will. Note: This thought of the universality of grace should incidentally inspire the Christians to be most indefatigable in spreading the glorious news which contains the wonderful salvation in and through Christ.

The apostle now shows what proof of faith is to follow the knowledge contained in the announcement of God’s grace: Educating us that, denying ungodliness and the worldly lusts, we should live sensibly and righteously and godly in this world. The apostle considers both sides of a Christian’s life in presenting the grace of God to us as an educator. Just as soon as the miracles which are proclaimed to us on the great festivals and throughout the year have filled our hearts with the joyful certainty of our salvation, with faith in Jesus, our Savior, the continued remembrance of these blessings will educate, or train us, will exercise discipline over us, making us eager to follow after sanctification in the fear of God. The grace of God coaxes, it stimulates, it inspires, it gives us the strength to deny and reject all godlessness, all the desires and lusts of this world. The Christian’s life consists, on the one hand, in a ceaseless renouncing and rejecting of all that which tends to hinder his development in the service of the grace of God ^■892 . With faith in this grace living in the heart of the believer, the battle in his heart can have only one ending, namely, a complete victory for the Spirit of God. It is by His power that the Christians, on the other hand, are enabled to live a life of sensible self-mastery, of integrity, and of piety in this present world. With regard to his own person a Christian will live so as to keep in check every desire and temptation of his flesh; with regard to his neighbor he will lead a life of uprightness and righteousness that refrains from doing him any harm; with regard to God he will conduct himself so as to fear, love, and trust Him above all things, to honor Him and to be obedient to Him ^■893 . In these fine and praiseworthy works the Christians will exercise themselves with all eagerness and patience, as long as the present life lasts.

The full and final perfection of holiness will be found and be given to the believers in the life to come: Awaiting the blessed hope and revelation of the glory of the great God and our Savior Christ Jesus, who gave Himself in our stead, in order to redeem us from all lawlessness and to purify to Himself an acceptable people, zealous for good works. While the Christians are leading their lives here on earth in the continual remembrance of the grace of God and the wonderful blessings given them thereby, they are also living in firm hope, they are definitely expecting the revelation of the object of their hopes. It is a blessed hope of glory which they hold, it is a happy, glorious expectation which fills their hearts, because He, for whose second coming they are sighing, possesses heavenly glory in endless measure. At His coming this glory will be revealed before the astonished and astounded eyes of all men. It will be a glory of both the great God and our Savior Jesus Christ. He who is God from eternity with the Father, He who, in the fulness of time, took upon Himself our own flesh and blood in order to gain salvation for us, He who has now, according to this human nature, been exalted to the right hand of God, will return in glory for the judgment of all mankind. Thus the expectation of the Christians looks forward to the time when they will see their Redeemer, who gained a complete salvation for all men, in His divine glory ^■894 . That the salvation is actually gained and prepared for all men, Paul definitely states: Who gave Himself for us, in our stead. Jesus Christ offered Himself, laid down His life, as our Substitute. In unspeakable and unsearchable love and mercy He brought this sacrifice of His own body and life in our stead, in order to save us from certain death and damnation, since we were by nature children of wrath. He paid the price of redemption, His blood, His life, whose divine preciousness was so great as to outweigh the sins of the whole world. Thus He has redeemed us from the lawlessness in which we were caught by nature, from the unrighteousness and transgression which characterized our entire life. By virtue, through the power of the redemption of Christ we are no longer in the power of sin and transgression. We are freed from its power, we are cleansed from its filth. We are now a peculiar people, we belong to our Savior by virtue of His vicarious work, we have been imbued with His power to withstand sin. Together with all other believers, with whom we form the communion of saints, the holy Christian Church, the people of God, we strive after sanctification and the renewal of the image of God in us. We are studious, diligent, zealous in good works; it is our constant endeavor to excel in such a life of love as will please our heavenly Father ^■895 .

Concerning this wonderful summary of the Christian doctrine the apostle now charges Titus: These things tell and exhort and rebuke with all authority; let no one despise thee. The three chief parts of a minister’s work are here named. Titus should speak, proclaim, teach, expound the doctrine, be engaged in this work without growing weary. To this he must add earnest, urgent, stimulating exhortation, telling his hearers what the Word of God expects from every one of them in all situations and conditions of life. And if any one of them becomes guilty of some wrong or has gone on record as opposing the truth, he must be convinced of his error, that he may know the truth in all its parts. This threefold duty rests upon Titus even if a natural diffidence, possibly on account of his youth, should tend to hold him back. As a minister of the Lord he is clothed with authority from above and shall speak the Word with power. Lest, however, this consideration tend to interfere with the free exercise of his duties, the apostle adds: Let no one despise thee. Cp. 1 Timothy 4:12. If a pastor does the work of his calling in teaching, exhorting, and rebuking properly, then the hearers should accept the Word with all meek obedience and not despise the message on account of the preacher’s age. A minister of Jesus Christ, so far as his office is concerned, is a representative of God, and must be treated as such as long as he preaches the truth of Scriptures without any admixture of human doctrines and opinions.

Summary

The apostle gives Titus directions as to the manner of dealing with aged men and women, as to the instructions to be given to young men and slaves, basing his exhortations upon the glorious revelation of the grace of God in the vicarious redemption of Christ.

Verses 1-3

An admonition to obedience and meekness

In addition to the admonitions which Titus, according to the directions of Paul, was to address to the persons in various stations in the congregations, the apostle here inserts some general exhortations for all Christians: Remind them to be subject to their rulers and authorities, to be obedient, to be ready for every good work. Not only the members of the congregations of Crete, but all Christians should keep in memory and recall the fact continually, that they owe allegiance and obedience to the government given them by God. In all matters which are not covered by an actual prohibition of God they are to submit themselves willingly, even if their personal feelings are not in agreement with the policies of the rulers. It makes no difference whether the national polity is republican or monarchical, whether the rulers profess Christianity or not, whether their policies are beneficial or not, the Christians in every country must submit, be obedient to them by the will of God, Romans 13:1. There is only one exception, namely, when the ordinances of the state oppose the plain will of God, Acts 4:19; Acts 5:29. Even in a republic the feeling of obedience, of reverence, and the corresponding willingness to give concrete evidence of this feeling at all times must be self-evident with Christians. If, in this case, they do not believe that the men representing the government are working for the best interests of the entire country, they may voice their disapproval through the medium of speech or the press or the ballot-box; but as long as a government is in power, it must be supported by the Christians of the land. Their external acts thus agreeing with the disposition of their minds, they will be ready, as a matter of course, to every good work, in every relation which they sustain in life, not only to magistrates, but in general. As one commentator puts it: “A Christian should always be ready to do good as far as he is able. He should not need to be urged, or coaxed, or persuaded, but should be so ready always to do good that he will count it a privilege to have the opportunity to do it.” (Barnes.) Incidentally, the Christians will thereby escape the accusation as though they were an association opposed to all culture and characterized by hatred of all men.

The apostle wants the Christians to be active in all good works, to be an example to all men: To slander no one, not to be quarrelsome, (to be) humbly yielding, showing all meekness toward all men. It is not only a matter of Christian prudence, but of the express will of God that Christians speak blasphemously of no man nor of his convictions. One may well respect the convictions of other men without denying his own faith with so much as one word, one gesture. Deliberately to seek out unbelievers for the purpose of ridiculing many of the false opinions which they hold instead of attempting to gain them by patient persuasion, is the height of folly. In a case of deliberate and malicious perversion of the truth, of course, or of evident hypocrisy, one will adopt a tone that will fully express one’s righteous indignation at the blasphemous attitude of the opponent. But to be contentious, to seek quarrels, that is not the spirit that agrees with the example of Him who, when He was reviled, reviled not again; when He suffered, He threatened not, 1 Peter 2:23. Altogether, it is expected of Christians that they prefer to be humbly yielding in their attitude rather than aggressively challenging, that they show meekness toward all men. This is a virtue which is not shown so much toward those that are kind toward us as toward those from whom we may receive the greatest provocation. This meekness and humility may be learned only in the school of the Holy Ghost, with the example of Christ before one’s eyes without ceasing.

In urging this virtue, the apostle names seven points which characterize the unregenerate, from whom the believers have been separated through the grace of God: For also we once were foolish, disobedient, going astray, serving various desires and lusts, spending our days in malice and envy, abominable, hating one another. The picture which the apostle draws is not a pleasant one, but it is purposely presented in glaring colors, in order to show the grace of God all the more gloriously by contrast. Of us, before the mercy of the Lord wrought faith in our hearts, of all men by nature, it is true that they are foolish, that they do not use their senses properly in accordance with God’s will. There is not only a lack of spiritual knowledge in their hearts, no understanding of the things which serve for their salvation, but they have no idea, no comprehension of that which is good and true; they use their minds only for the purpose of enriching human wisdom, without the basis of the knowledge of God in Christ Jesus. Therefore they are also bound up in disobedience, they are in a condition of rebellion against God. Cp. Romans 1:32; Romans 2:12-15. The natural knowledge of God and the promptings of their conscience they did not heed, or they deliberately disregarded them. It follows that the unbelievers are going astray at all times, they cannot find the right way; no matter which way they turn, their errors encompass them. Thus they are enslaved by various desires and lusts. Cp. 2 Timothy 3:6; James 4:1. Of the Spirit of God and His gentle leading, of the way of sanctification, they have no idea. The warning voice of their conscience they stifle. The lusts and desires of their flesh, the incitement toward unchastity, covetousness, false ambition, and other godless thoughts govern their hearts and minds altogether. They are always restless, never satisfied, their whole life is spent in malice and envy. They are full of eagerness to do harm to others, because they cannot bear to see others have any advantage over them. The entire aim and object of their life, in the final analysis, is selfishness and greed. Thus they are an abomination to the Lord and an object of contempt to those that have a better knowledge of the will of God. Not even among themselves, in their own class, are they able to keep peace, for they are filled with hatred toward one another. It is a terrible, a deplorable condition in which the unregenerate find themselves. And since that was the original condition of the Christians also, they will not thrust back the unbelievers by a malevolent attitude, but will, in every possible way, attempt to bring them the message of salvation in Christ Jesus.

---

Verses 4-8

The washing of regeneration and its wonderful power

This is another excellent example of the remarkable manner in which the apostle brings out the motive for a life of holiness. By reminding the Christians of the great contrast between their former lamentable condition and their present blessed state, he finds the strongest possible reason for a life of gratitude toward God: But when the kindness and benevolence of God, our Savior, appeared. God the Father is also in this passage expressly called “our Savior,” a designation eminently fitting for Him whose love was manifested so wonderfully in the sending of Jesus Christ, John 3:16, and in the fact that He was in Christ, reconciling the world to Himself, 2 Corinthians 5:19. This love of God as our Savior is brought out by two virtues which are here ascribed to Him. The kindness of God appeared. His warm-heartedness, favor, benignity, according to which His treatment of us, as Luther writes, is such as to prompt love in return. The other attribute is His benevolence, literally, His philanthropy, by which the Lord, in the Gospel, not only shows His kindness, but also offers to all men the full and free use of all the gifts of His heaven, His everlasting friendship and grace. Thus the unmerited, the free grace of God appeared to all men, was revealed and brought to the attention of men in Christ Jesus, with the incarnation of Christ and the unequivocal proclamation of the Gospel connected therewith, which He has brought in its full glory.

The consequences of this wonderful revelation and manifestation are named: Not on account of works (performed) in righteousness which we did, but according to His mercy He saved us through the washing of regeneration and renewing of the Holy Ghost, which He poured out upon us richly through Jesus Christ, our Savior. With the revelation of the kindness and benevolence of God in Jesus Christ the wonderful work of salvation was brought about. It was done by God with the total exclusion of all merit on the part of man. The emphasis upon this fact is necessary as often as the subject of the grace of God is mentioned, for the pride of the human heart clings to every straw of its own righteousness. There are no works on the part of men which are able to earn eternal salvation for them. Even in the best works of man as he is constituted by nature there is nothing that could have merited the love of God in Christ Jesus. No matter whether such works make ever so fine a showing as a righteousness of life before men, they cannot be urged as possessing merit in the sight of God. Thus the mercy of God is revealed before us in the full beauty of its splendor. Only according to, for the sake of, His mercy did He save us. Salvation is represented by the apostle as a finished fact; salvation has been made, has been performed; there is nothing to be added, nothing to be corrected. The believers are in full possession of their salvation, even though they are not yet enjoying its blessings to their full extent ^■896 . And this salvation is transmitted to us, has been given to the believers, through the washing of regeneration. God uses a washing of water, Holy Baptism, as a means to transmit and seal to the believer the inestimable benefits of salvation. Through Baptism, regeneration is wrought in the heart of man; he is born anew to a wonderful spiritual life. At the same time, therefore, the water of Baptism also works a renewing of the heart and mind. Regeneration is a single act, but the renewing thus begun by the Holy Ghost continues throughout the life of the Christian. The new spiritual creature wrought or created in Baptism is renewed from day to day, 2 Corinthians 4:16; 1 Peter 4:1. Thus the water of Baptism, in itself simple water, is endowed, by the power of God and the Holy Spirit, with such wonderful properties that it actually becomes the bearer of the salvation of God to the heart of man.

With great emphasis the apostle stresses the fact that the work of the Holy Ghost in the heart of the believer continues from day to day when he says that the Holy Spirit is shed, poured out, upon us abundantly, richly. What the Lord had repeatedly promised in the Old Testament, Joel 2:28-32; Zechariah 12:10; Isaiah 44:3, was fulfilled in the time of the New Testament, beginning with the great Day of Pentecost. In Baptism especially, as one of the means of grace, the Holy Ghost comes to us with the fulness of His gifts of regeneration and sanctification. He impresses upon our hearts not an indistinct, blurred picture of our Redeemer, but one that gives us a clear idea and understanding of His vicarious satisfaction in its application to us. This sending and imparting of the Holy Ghost in Baptism is done through Jesus Christ, our Savior, the exalted Lord of His Church. John 14:26; John 15:26; John 16:7. This fact, that the Savior, who gained redemption for us in its entirety, now also, in His state of exaltation, makes it His business to appropriate to us the gifts and graces of this salvation through the Holy Spirit, and that this rich imparting of His blessings is done even in Baptism, is full of comfort to us, and gives us great confidence in our faith. Jesus Christ, by His perfect redemption, has restored the original relation between God and man, and the fruit of this mediatorial activity of Christ is imparted to the believers in Baptism through the Word. Note: Titus 3:4-6 contain a clear proof for the trinity of God, since it is God the Father who poured out upon us the Holy Spirit through Jesus Christ, our Savior.

The work begun in Baptism, however, by no means exhausts the loving-kindness and benevolence of God toward us. His purpose rather is this: That, being justified through His grace, we may become heirs according to the hope of eternal life. Regeneration and conversion are properly treated as synonyms; for in working in us the new spiritual birth, God has also given us the forgiveness of all our sins and imputed to us the full righteousness of Jesus Christ ^■897 . We are justified before God; He Himself has returned the verdict of “Not guilty” in our case. We are redeemed and declared justified, not only with reference to sin, but also with regard to the guilt and punishment of sin. Not, indeed, as though any works which we might have done or even our acceptance of the salvation in Christ made us worthy and gave us merit in the sight of God, but we are justified by His grace, by the grace of God in Christ. By receiving this grace through faith, which is wrought in us in Baptism, we enter into the proper relation to God once more, into that of children and heirs, Romans 8:17; Romans 6:15,23. Eternal life, the life of eternal salvation in and with Christ, is open to us. It is ours according to hope, in hope; both its possession and enjoyment are certain, because they are guaranteed to us by God. As heirs of heaven all the goods and blessings of eternity are actually ours. Our incorruptible, undefiled inheritance is reserved for us in heaven. Here we enjoy only the first-fruits of salvation in the midst of many miseries and tribulations; there the Lord will throw open to us the rich treasures of His boundless store and invite us to partake of them in undisturbed happiness, world without end ^■898 .

It is to this whole paragraph that Paul refers when he adds: Trustworthy is the word, and I want thee to insist upon these things strongly that they who have their belief centered in God may take care to lay the proper emphasis upon good works. This is fine and useful to men. The summary of the Gospel as Paul has included it in that one beautiful sentence is a word upon which a person may rely with absolute certainty. His purpose, however, is not merely to remind Titus of these beautiful truths, but also to encourage and stimulate him to make these same facts the subject of his teaching. He should affirm and asseverate, speak from the firm conviction of his heart. For the Christians of all times, all the true believers, those whose faith actually rests in Christ, should show their appreciation of the blessings of salvation in their entire life, letting good works be the sphere in which they move and have their being. Believers take care to do this, they make it their business to be found engaged in good works. For the latter are like goods that have been entrusted to the Christians, to their stewardship, that they use them, that they exercise themselves in them. Such teaching, such counsels, are good and useful for the Christians. It is altogether acceptable in the sight of God if both the faith and the life of the Christians are duly referred to in public as well as private teaching and admonition. It is the most practical lesson in the world.

---

Verses 9-11

The conduct of Titus toward false teachers and heretics

Firm adherence to the full evangelical truth in both doctrine and admonition had been urged by the apostle in the last paragraph. He now warns Titus against the activity of the Judaizing teachers who were evidently present in the congregations also: But foolish quarrels and genealogies and controversy and contentions concerning the Law avoid, for they are useless and vain. It was the peculiarity of the teachers with Judaizing tendencies that they preferred to be engaged with such questions as were without organic connection with the fundamental doctrines of Christianity. They were working along the lines of men as we also know them, men that have a mania for discussing such questions as may be brought into connection with Scriptural doctrine, but are not revealed by God. Of course, the broaching of such questions was bound to result in quarrels, which were usually carried on with the same degree of bitterness as also of foolishness. This is true especially of the endless genealogies of the Jews, in which they endeavor to supplement revelation with tradition and conjecture, and of other controversies and contentions connected with the individual teacher’s understanding of the Ceremonial Law. The number of sayings, expositions, additions which the Jewish lawyers made in the course of time was faithfully noted down by their pupils, and though all this is contradictory in countless instances, yet all of it has found defenders to this day. And there are hosts of teachers in the midst of the so-called Christian Church that have found stacks of similar vain and useless matters to engage their attention, instead of teaching the one thing needful. Paul has only one word as to the treatment of such people, namely, to avoid them. The uselessness and vanity of the matters argued by men of that type is such that employing oneself with questions of a similar nature will be a mere killing of time. They may profess to adhere to the fundamental truths of Scripture, but the methods employed by them are sure to result in the neglect and, finally, in the misrepresentation of the doctrine of faith. The best advice to this day is to let them severely alone.

The situation becomes graver, however, if dissension and offense have been brought about in the congregation: A heretical person avoid after the first and second admonition, knowing that such a one is corrupt and sins, being self-condemned. Men there were, even in those days, that were not satisfied with discussing every manner of question only remotely connected with Christianity, but went beyond that point in trying to form factions by propagating errors which conflicted with the orthodoxy of sound apostolic doctrine. If there is such a person in a Christian congregation that holds and defends false doctrines, such as are contrary to the Christian religion, he must be made an object of admonition. If the first attempt to convince such a person results in failure, the effort should be repeated. The power of the Word of God is so great that it may well be possible to gain such a person for the truth again. But if all attempts to win such a person fail, then the glory of God and of the Church finally demand that the members of the congregation declare that the heretic no longer belongs to their communion. Formal excommunication in a case of this kind is not resorted to, since such a person has already publicly withdrawn from the fellowship of orthodox believers ^■899 . This form of procedure should be followed, since it is certain that such heretics are perverted, corrupted, subverted in their own mind. Incidentally, their conscience tells them that they are sinning, are doing wrong. Yet they continue in their anti-Biblical attitude, being self-condemned, their own conscience accusing them and pronouncing judgment upon them. If a congregation openly resolves upon a verdict of condemnation in the case of such a heretic, then there may be some hope of the shock’s bringing him back to his right senses and thus of saving his soul.

---

Verses 12-15

Final directions and greetings

The letter proper has been concluded. Paul merely adds a few words, directing Titus to take care of certain matters. He informs him, first of all, that he intends to send either Artemas (or Artemidorus) or Tychicus, the latter being mentioned often in his letters, 2 Timothy 4:12; Ephesians 6:21; Colossians 4:7, to relieve Titus in Crete. Either one of these two men Paul wanted to send to Crete as quickly as possible, for he wanted Titus to come as soon as he could possibly make it, to Nicopolis, a city of Epirus, on the Ambracian Gulf, a branch of the Ionian Sea, now the Gulf of Arat, on the southern boundary of Albania. It was not only the nearness of winter and the uncertainty of traveling which caused the apostle to write in such urgent terms, but also the fact that he longed for his younger companion and had need of his ministrations.

The men named in the next sentence, Zenas and Apollo, were most probably the bearers of this letter. The first man, Zenas, was a lawyer, not according to the Jewish manner of speaking, but the Roman: he was practising law in the Roman Empire, a fact which shows that the practice of law does not intrinsically interfere with sound Christianity. Apollos is probably the man whom we know from other New Testament writings, Acts 18:24-28; Acts 19:1; 1 Corinthians 1:12; 1 Corinthians 16:12. Both of these men could be of great value to Titus in his work. Paul writes concerning them; Help them forward on their journey with all diligence, in order that they may want nothing. The word used by the apostle describes the manner of receiving and taking care of travelers in a truly hospitable manner. They should not only be provided with all they were in need of while visiting on the island, but should also be given provisions and clothing for the continuation of their journey. Since this hospitality might easily exceed the slender means of Titus alone, Paul adds: But let also our people learn to practise good works for all real wants, that they be not unfruitful. Christians are always willing to learn and to make progress in all good works, in every form of charity, also that of true hospitality. Whenever and wherever a brother or sister is in need of help, this assistance should be forthcoming with all cheerfulness, as fruits of the faith which is active in love.

Paul is careful to mention that the brethren with him send their cordial salutations to the distant brother. The faith which unites the hearts of the Christians may well find expression also in such little formalities as show the tenderness of the love that lives in them. Titus, in turn, is to be the bearer of greetings to all that were united with the apostle and with all other Christians in the faith. With the apostolic greeting, not only to Titus, but to all that might read or hear this letter, the apostle closes. The grace of God in Christ Jesus, with all the rights, privileges, blessings, and gifts that are connected therewith, is the most precious and most highly prized possession of the Christians, giving them true happiness here and eternal salvation yonder ^■900 .

Summary

The apostle gives directions as to the manner in which the Christians should be admonished to practice obedience to the government in the true spirit of meekness, on the basis of the washing of regeneration and its renewing power; the Judaizing teachers and the heretics are to be avoided; he concludes with a few directions concerning several brethren and with the apostolic greeting.