{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"TIT","commentaryId":"jamieson-fausset-brown","name":"Titus","commonName":"Titus","introduction":"GENUINENESS.--CLEMENT OF ROME quotes it [Epistle to the Corinthians, 2]; IRENÆUS [Against Heresies, 3.3.4] refers to it as Paul's; THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes it as Scripture. Compare CLEMENT OF ALEXANDRIA [Miscellanies, 1, p. 299]; TERTULLIAN [The Prescription against Heretics, 6].\n\nTIME AND PLACE OF WRITING.--This Epistle seems to have been written from Corinth [BIRKS], subsequently to his first imprisonment, when Paul was on his way to Nicopolis (Tit 3:12) in Epirus, where he purposed passing the winter, shortly before his martyrdom, A.D. 67. BIRKS thinks, from the similarity of the Epistle to Titus and First Timothy, that both were written from the same place, Corinth, and at dates not widely apart; First Timothy shortly after coming to Corinth, before he had planned a journey to Epirus, the Epistle to Titus afterwards. The journey to Crete and Ephesus for the bearers of his letters would be easy from Corinth, and he could himself thence easily pass into Epirus. He had shortly before visited Crete, wherein a Church existed (though without due organization), the first foundation of which he may have partly laid at his former visit (Act 27:7, &c.), when on his way to his first imprisonment at Rome. That he returned to the East after his first imprisonment appears most probable from Phi 2:24; Plm 1:22. However, there may have been seeds of Christianity sown in Crete, even before his first visit, by the Cretans who heard Peter's preaching on Pentecost (Act 2:11).\n\nOCCASION OF WRITING.--Corrupt elements soon showed themselves in the Cretan Church, similar to those noticed in the Epistles to Timothy, as existing in the Ephesian Church, Judaism, false pretensions to science, and practical ungodliness. Paul, on his late visit, had left Titus in Crete to establish Church government, and ordain presbyters (deacons are not mentioned). Titus had been several times employed by Paul on a mission to the Corinthian Churches, and had probably thence visited Crete, which was within easy reach of Corinth. Hence the suitableness of his selection by the apostle for the superintendence of the Cretan Church. Paul now follows up with instructions by letter those he had already given to Titus in person on the qualifications of elders, and the graces becoming the old, the young, and females, and warns him against the unprofitable speculations so rife in Crete. The national character of the Cretans was low in the extreme, as EPIMENIDES, quoted in Tit 1:12, paints it. LIVY [History, 44.45], stigmatizes their avarice; POLYBIUS [Histories, 6.46.9], their ferocity and fraud; and [Histories, 6.47.5], their mendacity, so much so, that \"to Cretanize\" is another name for to lie: they were included in the proverbial three infamous initials \"K\" or \"C,\" \"Cappadocia, Crete, Cilicia.\"\n\nNOTICES OF TITUS.--It is strange that he is never mentioned by this name in Acts, and there seems none of those mentioned in that book who exactly answers to him. He was a Greek, and therefore a Gentile (Gal 2:1, Gal 2:3), and converted by Paul (Tit 1:4). He accompanied the apostle on the deputation sent from the Church of Antioch to Jerusalem, to consult the apostles respecting the circumcision of Gentile converts (Act 15:2); and, agreeably to the decree of the council there, was not circumcised. He was in company with Paul at Ephesus, whence he was sent to Corinth to commence the collection for the Jerusalem saints, and to ascertain the effect of the First Epistle on the Corinthians (Co2 7:6-9; Co2 8:6; Co2 12:18), and there showed an unmercenary spirit. He next proceeded to Macedon, where he joined Paul, who had been already eagerly expecting him at Troas (Co2 2:12-13, \"Titus my brother,\" Co2 7:6). He was then employed by the apostle in preparing the collection for the poor saints in Judea, and became the bearer of the Second Epistle to the Corinthians (Co2 8:16-17, Co2 8:23). Paul in it calls him \"my partner and fellow helper concerning you.\" His being located in Crete (Tit 1:5) was subsequent to Paul's first imprisonment, and shortly before the second, about A.D. 67, ten years subsequent to the last notice of him in Second Corinthians (Co2 12:18), A.D. 57. He probably met Paul, as the apostle desired, at Nicopolis; for his subsequent journey into Dalmatia, thence (or else from Rome, whither he may have accompanied Paul) would be more likely, than from the distant Crete (Ti2 4:10, written subsequently to the Epistle to Titus). In the unsettled state of things then, Titus' episcopal commission in Crete was to be but temporary, Paul requiring the presence of Titus with himself, whenever Artemas or Tychicus should arrive in Crete and set him free from his duties there.\n\nTradition represents him to have died peaceably in Crete, as archbishop of Gortyna, at an advanced age. \n\n\n\nNext: Titus Chapter 1\n\n","order":56,"numberOfChapters":3,"sha256":"69a90586af5ac7b16558fd03a54c3ceff2885474c48073ff0b5482bec6333c42","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/TIT/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"TIT","chapter":1},"lastChapterNumber":3,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/TIT/3.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"TIT","chapter":3},"totalNumberOfVerses":43},"chapter":{"number":3,"content":[{"type":"verse","number":2,"content":["To speak evil of no man--especially, not of \"dignities\" and magistrates. \n\nno brawlers--\"not quarrelsome,\" not attacking others. \n\ngentle--towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbearing and kindly (see on Phi 4:5). Very different from the innate greediness and spirit of aggression towards others which characterized the Cretans. \n\nshowing--in acts. \n\nall--all possible. \n\nmeekness--(See on Co2 10:1); the opposite of passionate severity. \n\nunto all men--The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles.\n\n"]},{"type":"verse","number":3,"content":["For--Our own past sins should lead us to be lenient towards those of others. \"Despise none, for such wast thou also.\" As the penitent thief said to his fellow thief, \"Dost thou not fear God . . . seeing that thou art in the same condemnation.\" \n\nwe--Christians. \n\nwere--Contrast Tit 3:4, \"But when,\" that is, now: a favorite contrast in Paul's writing, that between our past state by nature, and our present state of deliverance from it by grace. As God treated us, we ought to treat our neighbor. \n\nsometimes--once. \n\nfoolish--wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness. \n\ndisobedient--to God. \n\ndeceived--led astray. The same Greek, \"out of the way\" (Heb 5:2). \n\nserving--Greek, \"in bondage to,\" serving as slaves.\" \n\ndivers--The cloyed appetite craves constant variety. \n\npleasures--of the flesh. \n\nmalice--malignity. \n\nhateful . . . hating--correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them.\n\n"]},{"type":"verse","number":4,"content":["To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on Tit 3:2-3). It is to the \"kindness and love of God,\" not to their own merits, that they owe salvation. \n\nkindness--Greek, \"goodness,\" \"benignity,\" which manifests His grace. \n\nlove . . . toward man--teaching us to have such \"love (benevolence) toward man\" (Greek, \"philanthropy\"), \"showing all meekness unto all men\" (Tit 3:2), even as God had \"toward man\" (Tit 2:11); opposed to the \"hateful and hating\" characteristics of unrenewed men, whose wretchedness moved God's benevolent kindness. \n\nof God our Saviour--Greek, \"of our Saviour God,\" namely, the Father (Tit 1:3), who \"saved us\" (Tit 3:5) \"through Jesus Christ our Saviour\" (Tit 3:6). \n\nappeared--Greek, \"was made to appear\"; was manifested.\n\n"]},{"type":"verse","number":5,"content":["Not by--Greek, \"Out of\"; \"not as a result springing from works,\" &c. \n\nof righteousness--Greek, \"in righteousness,\" that is, wrought \"in a state of righteousness\": as \"deeds . . . wrought in God.\" There was an utter absence in us of the element (\"righteousness\") in which alone righteous works could be done, and so necessarily an absence of the works. \"We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole\" [THEOPHYLACT]. \n\nwe--emphatically opposed to \"His.\" \n\nmercy--the prompting cause of our salvation individually: \"In pursuance of His mercy.\" His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being \"saved\"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in bringing about that state, independent of all merit on the man's part (see on Tit 3:4). \n\nby--Greek, \"through\"; by means of. \n\nthe washing--rather, \"the laver,\" that is, the baptismal font. \n\nof regeneration--designed to be the visible instrument of regeneration. \"The apostles are wont to draw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but by His power inwardly makes good what He demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineffectual; and yet not, for the sake of honoring the sign, to detract from the Holy Spirit what is peculiarly His\" [CALVIN], (Pe1 3:21). Adult candidates for baptism are presupposed to have had repentance and faith (for Paul often assumes in faith and charity that those addressed are what they profess to be, though in fact some of them were not so, Co1 6:11), in which case baptism would be the visible \"laver or regeneration\" to them, \"faith being thereby confirmed, and grace increased, by virtue of prayer to God\" [Article XXVII, Church of England]. Infants are charitably presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, \"the laver of regeneration.\" They are presumed to be then regenerated, until years of developed consciousness prove whether they have been actually so or not. \"Born of (from) water and (no 'of' in Greek) the Spirit.\" The Word is the remote and anterior instrument of the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of Christians. The laver of cleansing stood outside the door of the tabernacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of regeneration before we can enter the Church, whose members are \"a royal priesthood.\" \"Baptism by the Spirit\" (whereof water baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Church is the visible community of the redeemed, so he speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he here asserts of outward baptism whatever is involved in the believing appropriation of the divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So Gal 3:27; language holding good only of those in whom the inward living communion and outward baptism coalesce. \"Saved us\" applies fully to those truly regenerate alone; in a general sense it may include many who, though put within reach of salvation, shall not finally be saved. \"Regeneration\" occurs only once more in New Testament, Mat 19:28, that is, the new birth of the heaven and earth at Christ's second coming to renew all material things, the human body included, when the creature, now travailing in labor-throes to the birth, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, shall then be extended to his body, and thence to all creation. \n\nand renewing--not \"the laver ('washing') of renewing,\" but \"and BY the renewing,\" &c., following \"saved us.\" To make \"renewing of the Holy Ghost\" follow \"the laver\" would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of regeneration, but also of the subsequent process of progressive sanctification (\"renewing of the Holy Ghost\"). Regeneration is a thing once for all done; renewing is a process daily proceeding. As \"the washing,\" or \"laver,\" is connected with \"regeneration,\" so the \"renewing of the Holy Ghost\" is connected with \"shed on us abundantly\" (Tit 3:6).\n\n"]},{"type":"verse","number":6,"content":["Which--the Holy Ghost. \n\nhe shed--Greek, \"poured out\"; not only on the Church in general at Pentecost, but also \"on us\" individually. This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism. \n\nabundantly--Greek, \"richly\" (Col 3:16). \n\nthrough Jesus Christ--the channel and Mediator of the gift of the Holy Ghost. \n\nour Saviour--immediately; as the Father is mediately \"our Saviour.\" The Father is the author of our salvation and saves us by Jesus Christ.\n\n"]},{"type":"verse","number":7,"content":["That, &c.--the purpose which He aimed at in having \"saved us\" (Tit 3:5), namely, \"That being (having been) justified (accounted righteous through faith at our 'regeneration,' and made righteous by the daily 'renewing of the Holy Ghost') by His grace (as opposed to works, Tit 3:5) we should be made heirs.\" \n\nhis grace--Greek, \"the grace of the former,\" that is, God (Tit 3:4; Rom 5:15). \n\nheirs-- (Gal 3:29). \n\naccording to the hope of eternal life-- Tit 1:2, and also the position of the Greek words, confirm English Version, that is, agreeably to the hope of eternal life; the eternal inheritance fully satisfying the hope. BENGEL and ELLICOTT explain it, \"heirs of eternal life, in the way of hope,\" that is, not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans.\n\n"]},{"type":"verse","number":8,"content":["Greek, \"faithful is the saying.\" A formula peculiar to the Pastoral Epistles. Here \"the saying\" is the statement (Tit 3:4-7) as to the gratuitousness of God's gift of salvation. Answering to the \"Amen.\" \n\nthese things, &c.--Greek, \"concerning these things (the truths dwelt on, Tit 3:4-7; not as English Version, what follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for 'believed in God' is different, Joh 14:1. 'They who have learnt to credit God' in what He saith) may be careful ('Solicitously sedulous'; diligence is necessary) to maintain (literally, 'to set before themselves so as to sustain') good works.\" No longer applying their care to \"unprofitable\" and unpractical speculations (Tit 3:9). \n\nThese things--These results of doctrine (\"good works\") are \"good and profitable unto men,\" whereas no such practical results flow from \"foolish questions.\" So GROTIUS and WIESINGER. But ALFORD, to avoid the tautology, \"these (good works) are good unto men,\" explains, \"these truths\" (Tit 3:4-7).\n\n"]},{"type":"verse","number":9,"content":["avoid--stand aloof from. Same Greek, as in Ti2 2:16; see on Ti2 2:16. \n\nfoolish--Greek, \"insipid\"; producing no moral fruit. \"Vain talkers.\" \n\ngenealogies--akin to the \"fables\" (see on Ti1 1:4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, that is, \"discussions.\" Compare \"disputer of this world (Greek, 'dispensation').\" \n\nstrivings about the law--about the authority of the \"commandments of men,\" which they sought to confirm by the law (Tit 1:14; see on Ti1 1:7), and about the mystical meaning of the various parts of the law in connection with the \"genealogies.\"\n\n"]},{"type":"verse","number":10,"content":["heretic--Greek \"heresy,\" originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely \"heresy\" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed \"questions\" reprobated in Tit 3:9, and immoral in practice. \n\nreject--decline, avoid; not formal excommunication, but, \"have nothing more to do with him,\" either in admonition or intercourse.\n\n"]},{"type":"verse","number":11,"content":["is . . . subverted--\"is become perverse.\" \n\ncondemned of himself--He cannot say, no one told him better: continuing the same after frequent admonition, he is self-condemned. \"He sinneth\" wilfully against knowledge.\n\n"]},{"type":"verse","number":12,"content":["When I shall send--have sent. \n\nArtemas or Tychicus--to supply thy place in Crete. Artemas is said to have been subsequently bishop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete); Eph 6:21; and in his second, Ti2 4:12. Tradition makes him subsequently bishop of Chalcedon, in Bithynia. \n\nNicopolis--\"the city of victory,\" called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through Ætolia and Acarnania, into Epirus, and there \"to winter.\" See my Introduction to the Pastoral Epistles.\n\n"]},{"type":"verse","number":13,"content":["Bring . . . on their journey--Enable them to proceed forward by supplying necessaries for their journey. \n\nZenas--the contracted form of Zenodorus. \n\nlawyer--a Jewish \"scribe,\" who, when converted, still retained the title from his former occupation. A civil lawyer. \n\nApollos--with Zenas, probably the bearers of this Epistle. In Co1 16:12, Apollos is mentioned as purposing to visit Corinth; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him. HIPPOLYTUS mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis.\n\n"]},{"type":"verse","number":14,"content":["And . . . also--Greek, \"But . . . also.\" Not only thou, but let others also of \"our\" fellow believers (or \"whom we have gained over at Crete\") with thee. \n\nfor necessary uses--to supply the necessary wants of Christian missionaries and brethren, according as they stand in need in their journeys for the Lord's cause. Compare Tit 1:8, \"a lover of hospitality.\"\n\n"]},{"type":"verse","number":15,"content":["Greet--\"Salute them that love us in the faith.\" All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used. \n\nGrace--Greek, \"The grace,\" namely, of God. \n\nwith you all--not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock.\n\n\n\n\n\nNext: Philemon Introduction\n\n"]}],"introduction":"WHAT TITUS IS TO TEACH CONCERNING CHRISTIANS' BEHAVIOR TOWARDS THE WORLD: HOW HE IS TO TREAT HERETICS: WHEN AND WHERE HE IS TO MEET PAUL. SALUTATION. CONCLUSION. (Tit 3:1-15)\n\nPut them in mind--as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. DIODORUS SICULUS mentions the tendency of the Cretans to riotous insubordination. \n\nto be subject--\"willingly\" (so the Greek). \n\nprincipalities . . . powers--Greek, \"magistracies . . . authorities.\" \n\nto obey--the commands of \"magistrates\"; not necessarily implying spontaneous obedience. Willing obedience is implied in \"ready to every good work.\" Compare Rom 13:3, as showing that obedience to the magistracy would tend to good works, since the magistrate's aim generally is to favor the good and punish the bad. Contrast \"disobedient\" (Tit 3:3).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/TIT/3.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"TIT","chapter":3},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/PHM/1.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PHM","chapter":1},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/TIT/2.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"TIT","chapter":2},"numberOfVerses":14}