Bible Commentaries
Titus 1

Introduction

Introduction

Titus compares with Second Thessalonians in that it is one of the briefest of Paul’s letters; only Paul’s letter to Philemon is briefer. Despite its length, however, Paul addresses several topics of paramount importance, including the following:

1. The eldership, its qualifications, its perpetuity, and its importance to the church.

2. The things which become sound doctrine, including practical rules for living addressed to the aged men, aged women, young women, and young men.

3. A tribute to "our Savior Jesus Christ" and a discussion of what His giving "Himself for us" means to us.

4. Admonition to church members relating to "principalities, powers," "magistrates," human relationships, "foolish questions," dealing with "an heretic," and God’s grace and mercy.

Verses 1-3

Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness; In hope of eternal life, which God, that cannot lie, promised before the world began; But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour;

Paul: Just the name "Paul" itself adds indisputable validity to what follows because of his stance for the truth. Wherever Paul signed his name, the undivided attention of all God-fearing men is arrested. That such as he would speak of himself as "a servant of God" should impress us all.

a servant of God: The Amplified Bible and the New American Standard Version give the more impressive descriptive "bond-servant." Paul’s life as a Christian bore out this description time and time again. No man ever wore the title "bond-servant" in greater perfection than Paul.

and an apostle of Jesus Christ: Paul often introduces his letters by declaring his apostleship. That it was ever questioned is to us a strange thing, but to the apostle himself it was very real. No wonder we find him defending himself. He introduces himself in the same way in epistles to the Romans, Corinthians, Galatians, Ephesians, Colossians, and Timothy. What greater credentials should a man need? What greater seal of validity would we need than this? What better epitaph could any man have than "a servant of God, and an apostle of Jesus Christ," emblazoned by the Eternal Mind on the inspired pages of time?

according to the faith of God’s elect, and the acknowledging of the truth which is after godliness: To understand these ideas fully, we must consider verses 1, 2, and 3 together. The New International Version gives these verses in this fashion:

Paul, a servant of God and an apostle of Jesus Christ for the faith of God’s elect and the knowledge of the truth that leads to godliness--a faith and knowledge resting on the hope of eternal life, which God, who does not lie, promised before the beginning of time, and at his appointed season he brought his word to light through the preaching entrusted to me by the command of God our Savior.

That declaration puts our faith and knowledge of the truth and their importance in keen perspective. It shows that they rest on the hope of eternal life promised by God before time was. As Marvin Vincent says in Word Studies of the New Testament, it means "literally before eternal times" (332). Eternal life is as sure as our hands, our feet; it is real because God promised it. When God’s voice is heard, all argumentation ceases and all contradicting reasoning is made vain.

Paul’s preaching is unique in this setting. It is teaching "entrusted to him by the command of God our Savior," and it is the vehicle by which God "at his appointed season ... brought his word to light." We, though insignificant we may be, are recipients of such promises--promises afforded us through "faith" and "knowledge of the truth." Preaching of the truth and its fruits are in no place in clearer focus than we find them here. No wonder Paul warns us in Galatians 1:8, "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed," and virtually repeats the same message in verse 9. In verses 11 and 12 of that chapter, he corroborates the message we see here in Titus 1 : "But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." How eternally dangerous it is for man to trifle with the gospel in preaching and practice! I know of nothing today that man is more guilty of; it is a raging fire out of control. We will not be able to stop it, but we can slow it down.

Verses 1-16

WORKS CITED

Bullinger, E.W. Figures of Speech Used in the Bible. Grand Rapids, Michigan: Baker Book House, 1968.

Clarke, Adam. The New Testament of our Lord and Savior Jesus Christ, a Commentary and Critical Notes. New York: Abingdon Press, n.d.

Henry, Matthew. Commentary on the Whole Bible. McLean, Virginia: McDonald Publishing Co., n.d.

McGarvey, John W. A Treatise on the Eldership. Murfreesboro, Tennessee: DeHoff Publications, 1950.

Milligan, Robert. An Exposition and Defense of the Scheme of Redemption. St. Louis, Missouri: Christian Board of Education, n.d.

Smith, Lynwood, ed. Old Paths Pulpit No. 2. Wesson, Mississippi: M. Lynwood Smith Publication, 1978.

Strong, James W. The Exhaustive Concordance of the Bible. McLean, Virginia: McDonald Publishing Co., n.d.

Thayer, Joseph Henry. Greek-English Lexicon of the New Testament. New York: Harper and Bros., 1889.

The Comparative Study Bible. Grand Rapids, Michigan: Zondervan Bible Publishers, 1984.

Vincent, Marvin. Word Studies in the New Testament. McLean, Virginia: McDonald Publishing Co., n.d.

Vine, W.E. An Expository Dictionary of Biblical Words. Thomas Nelson, Inc., 1985.

Verse 4

To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.

To Titus, mine own son after the common faith: The New International Version renders this phrase, "my true son in our common faith." What a privileged and blessed man was Titus to have been held in such esteem by Paul and to be the direct recipient of this gem of inspiration. That Paul felt a genuine, spiritual closeness to Titus is evident here. Paul speaks of Titus in a positive vein on several occasions in his second letter to Corinth. He speaks of him as "Titus my brother" (2:13) and later says God "comforted us by the coming of Titus" (7:6). In chapter eight, Paul commends Titus’ care for others (8:16) and rises to his defense in 2 Corinthians 12:18. Such examples show the close bond existing between Paul and Titus.

Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour: In his An Expository Dictionary of Biblical Words, W.E. Vine speaks of grace as "divine favor" (277). It is noteworthy that Paul spoke of grace while speaking much of law, commandments, and obedience. God’s grace in no way sets aside law and man’s obedience.

mercy: W.E. Vine speaks of mercy as eleos, "the outward manifestation of pity" (403). The word assumes a need on the part of the one who receives it and suggests there are adequate resources to supply the need on the part of him who shows it.

peace: In his letter to Philippi, Paul speaks of a "peace" which "passeth all understanding." What a blessing such peace is wherever it is found. It indeed is commendable that Paul desires such a quality in the life of Titus; there is nothing quite like peace in the heart, in the church, or in the home.

Verse 5

For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

For this cause left I thee in Crete: Here Paul moves into the meat of his letter to Titus. Beginning at verse 5, he addresses Titus’ purpose for being in Crete: to ordain elders in every city. Such a mission was no small undertaking. Crete is the fifth largest island in the Mediterranean Sea, 186 miles long, and 7 to 35 miles wide. Homer told of more than 100 cities in ancient Crete. Historians estimate there were 1,000,000 people on Crete in ancient times and half of that now. Just how long Titus was on Crete we do not know.

that thou shouldest set in order the things that are wanting: Paul had left Titus in Crete to fulfil the work he had begun there. Certainly such an assignment carried a great responsibility. Let us never underestimate the importance of "setting things in order" in the church of Christ. Such a task is greater by far than setting things in order in the kingdoms of men. In the Kingdom of Christ, the church, we are involved with sacred things, unlike any other realm or place in the whole world. This fact adds significantly to the magnitude of the order that Paul gave Titus. May we never take lightly our responsibility in this Kingdom.

In Word Studies of the New Testament, Marvin Vincent says "set in order" is "used of medical writers of setting broken limbs or straightening crooked ones" (333). The New International Version says, "straighten out what was left unfinished."

and ordain elders in every city, as I had appointed thee: Paul’s command to Titus is to "ordain." The word suggests that biblically there is a system of recognizing, appointing, ordaining in the church. Such an important procedure is not left to happenstance or accident but comes about through careful planning and preparation.

At least thirteen different words are translated "ordain" in the King James Version. An understanding of the meanings of these words will shed light on Paul’s command to Titus:

1. to arrange throughout (1 Corinthians 7:17; 1 Corinthians 9:14; Galatians 3:19)

2. to place or set down; to appoint (Titus 1:5; Hebrews 5:1; Hebrews 8:3)

3. to prepare fully (Hebrews 9:6)

4. to judge, decide (Acts 16:4)

5. to mark out of, off (Acts 10:42; Acts 17:31)

6. to do, make (Mark 3:14)

7. to mark out publicly or before (1 Corinthians 2:7)

8. to arrange; set in array (Acts 13:48)

9. to put, place, or set (John 15:16; 1 Timothy 2:7)

10. to elect by stretching out the hand (Acts 14:23)

11. to write or describe publicly or before (Judges 1:4)

12. to make ready before (Ephesians 2:10)

13. to become (Acts 1:22)

Although the word "ordain" is used in various contexts, the different ways it is used shows the nature of Paul’s command. Ordaining includes making the proper decisions regarding the selection and appointing of brethren into certain offices. The scriptures say little pertaining to the matter of ordaining elders; that little is written, however, in no way gives us license to be indifferent, careless, or uninformed. There is sufficient said to give us a safe guide in such a sacred undertaking.

Luke sheds light on the topic as he provides this narrative of Paul and Barnabas’ travels:

And when they had preached the gospel to that city (Derbe), and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. And when they had ordained elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed" (Acts 14:22-23).

Of ordination, Robert Milligan astutely makes this observation: "It is simply a solemn setting apart of such persons to their respective offices as have been previously elected by the suffrages of the disciples, according to the standard of qualifications laid down by the Holy Spirit." He further states, "That this was done by the imposition of hands, with prayer and fasting, seems clear from the ... Scriptures" (352).

Laying on of hands and fasting often accompanied important events in the early church. In Acts 6:1-3, certain prophets and teachers in the church at Antioch "ministered to the Lord and fasted, and the Holy Spirit said, Separate to me Barnabas and Saul, for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." In Acts 6, at the choosing of the seven to assist the apostles in daily ministrations, the apostles prayed with those who were chosen and "laid their hands on them." Some years later, Paul gives this command to Timothy: "Neglect not the gift which is in thee, which was given thee according to prophecy, with the laying on of the hands of the presbytery."

In these passages, several examples of fasting, prayer, and laying on of hands occur. A good rule to follow here is Isaiah 28:10, "For precept must be upon precept, precept upon precept; line upon line, line upon line, here a little, and there a little." We use this rule in determining the ordinances of divine service in public worship: "here a little, there a little"; we do the same in the plan of salvation; we read the plan of salvation "here" and we read it "there," so in putting it all together we come to a logical, scriptural conclusion. So it is with the matter at hand: ordination. By considering "precept upon precept," "line upon line," "here a little, there a little," we determine that in ordination of elders, deacons, evangelists, the pattern is fasting, praying, laying on of hands. This procedure seems to be the one most binding in the scripture at such events of ordination. Since some procedure is to be followed, what other procedure seems to be in more harmony with the patterns of the scriptures? Where in the scriptures is there another? J.W. McGarvey, in A Treatise on the Eldership, expresses precisely what I understand the scriptures to teach. "Fasting, prayer, and imposition of hands, conducted with due solemnity, and accompanied by appropriate admonitions and exhortations, constitute the Scriptural mode of induction into office" (74).

The "laying on of hands" is not an act exclusively for the imparting of spiritual gifts as some contend. Teachers and prophets who could not impart spiritual gifts, though they may have possessed them, laid their hands on others (Acts 13:1-3). Paul instructed Timothy to use his gift of laying on of hands (1 Timothy 4:14; 1 Timothy 5:22), even though he did not have the power to impart spiritual gifts. Thus, this procedure was used in the ordination of elders, deacons, and evangelists as well as for the impartation of spiritual gifts.

elders: From the scriptures it is evident a plurality of elders is necessary in a congregation. Inspiration always speaks of elders in the Lord’s church in the plural. Men cannot, dare not, try to improve on that. We sometimes hear and speak of "unscriptural elders," or of an "unscriptural eldership." Bible writers never so speak. Scripturally (and logically) a man is an elder or he is not an elder; a group of men in the Lord’s church is an eldership or it is not an eldership. Descriptions only serve to compound and confuse. Because of the seriousness of this topic, we must tread this sea of truth prayerfully and cautiously.

That various designations and titles are used for this august office is self-evident. One of these terms is "bishop" in verse 7 of this chapter. It is axiomatic that things equal to the same things are equal to each other. To wit, qualifications laid down for the elder are precisely the ones laid down for the bishop. Thus, they must refer to the same office. W.E. Vine says, "elder --presbuteros--"an old man, an elder"; "another name for the same person as bishop or overseer ... Eldership--presbuterion--an assembly of aged men; the elders or bishops in a local church, 1 Timothy 4:14, the presbytery" (195-196). J.W. McGarvey supports Vine’s definitions.

It has been assumed that the elders constitute a class out of which the overseers are chosen; the elders being the older men of the church, and the overseers the officers. We have already answered this question by showing that the term elders is used in an official sense to designate the same persons as the overseers. The elders in the church at Ephesus were all embraced in the term overseers; for, as we have seen, the elders, not merely a part of them, had been made overseers (17-18).

Robert Milligan says, "The word bishop is but a corruption of the Greek episcopos--and has the same meaning as the word overseer" (324). W.E. Vine says of "bishop," "literally, an overseer. Whence English bishop which has precisely the same meaning is found in Acts 20:28; Philippians 1:1; 1 Timothy 3:2; Titus 1:7; 1 Peter 2:27. The term ’elder’ indicates the mature spiritual experience and understanding of those so described; the term bishop or overseer indicates the character of the work undertaken" (67).

In Acts 20:17, Luke records how Paul called for the elders at Ephesus. In verse 28, Paul speaks of those elders as "overseers" (bishops).

Henry Thayer says, "That they (elders) did not differ at all from the bishops or overseers is evident from the fact that the two words are used indiscriminately (Acts 20:17; Acts 20:28; Titus 1:5-7); the title episcopos denotes the function, presbyteros, the dignity" (536).

The term "pastors" is used in Ephesians 4:11. Vine comments on the term in this fashion:

... a shepherd, one who tends herds, flocks (not merely one who feeds them) is used metaphorically in Ephesians 4:11. Pastors guide as well as feed the flock; compare Acts 26:28, which with verse 17, indicates that this was the service committed to elders (overseers or bishops), so in 1 Peter 5:1-2.

To use the term "pastor" in its modern sense in reference to the "located preacher" or any man not an elder in the Lord’s church, I aver, is without excuse (462).

Thus, the scriptures teach the following designations referring to one and the same: elder, presbyter, overseer, bishop, pastor, shepherd, each suggesting a particular characteristic of the individual holding the office: age, overseership, tending, feeding, and shepherding.

in every city: Surely Paul means that Titus should ordain elders "in every city" where there was a congregation of the Lord’s people. We have no way of knowing how many there were; it is not revealed.

as I had appointed thee: "As I directed you," so say the Amplified, New American Standard and the New International Versions. Marvin Vincent in Word Studies of the New Testament observes, "Better, I gave thee charge" (333). That Paul the apostle charged Titus is tantamount to a divine directive. We may not be able to understand just how awesome was that charge. But Paul’s speed in addressing the issue suggests it was the most serious business at hand.

Verse 6

If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

If any be blameless: "If" suggests that his ordaining elders in every city was conditional upon what follows. He was to ordain only those qualified, no haphazard, nonchalant undertaking. He was in no way to ignore the qualifications laid down.

blameless: The Amplified Version says, "unquestionable integrity" while The New American Standard renders it "above reproach." Robert Milligan says, "Against whom no evil charge can be sustained" (352). Paul says in verse 7: "he must be blameless." I know of no greater word suggesting what is mandatory. This word does not mean a man is to be perfect, sinless. Surely a congregation among whom a man lives, talks, walks can determine this qualification. We face two inherent dangers in determining whether a man is qualified for this office, one as jeopardizing to the Cause as the other; we can be so stringent in demand, we are wrong; or we can be so lenient in demand, we are wrong. We need prayerful vigilance on Zion’s walls in this. We need divine guidance, insightful judgment, and spiritual discernment.

the husband of one wife: This phrase, simply stated, refers to a married man with no more than one wife. This qualification means exactly what it says. Our misunderstanding and disagreements on spiritual things come not from what is written but from what is not written. Man gets into all sorts of problems when he begins injecting human judgment into these important matters. Human judgment is the breeding place of all digression, all sectarianism, all vain and ignorant worship, and, yes, a myriad of misunderstandings and disagreements.

having faithful children not accused of riot or unruly: This qualification is most difficult. Likely, there is no qualification on which brethren disagree more. My understanding is that when he says "faithful children," he means children who are Christians. Why is it that many conclude that "faithful" does not mean the same here as it does in other places where it is used in the Book? For instance, the same word is used in Colossians 1:2 and Ephesians 1:1, according to Thayer. In those verses, what does "faithful in Christ Jesus" and "faithful brethren" mean? Nobody would say Paul means anything other than that those people were Christians. Thayer says of "faithful men" in 2 Timothy 2:2, "worthy of trust, can be relied on" (514). Faithful, wherever you find it, strongly suggests that those described are Christians. Does every child have to be faithful, a Christian? All I know is what I read in the Book, and I read "faithful children." I know this requirement is difficult and is hurtfully exclusive. It removes many good men from the eldership. Does it seem fair that a rebellious, wandering, sinning child should be able by his prodigality to disqualify his otherwise qualified father from the eldership in the Lord’s church? Perhaps not, but the issue here is not what seems fair from a human standpoint: it is what the inspired scriptures set forth as qualifications of a man to be an elder in the Lord’s church, the highest office any man on earth can attain. Here, we are talking about something special and sacred: an elder in the church that Christ died for. Let us take the word of God for what it says and not read into it that which is not there.

not accused of riot or unruly: Vincent says something stunningly sobering to me here when he says, "literally, unsavingness" (333). That to me bluntly lays it on the line; it says it like it is, putting the whole matter in sharp focus. The child of the elder must bear in himself the qualities demanded in the father. He cannot be accused of "riot" or be "unruly." He cannot exemplify "unsavingness."

In a discussion of the children of an elder, several other important issues must be considered:

1. Does having only one child disqualify a man for the eldership? I can see the wisdom in a man’s having a plurality; the term is in the plural number. In fair consideration, though, sometimes the plural is put for the singular, without regard to number. In Genesis 21:7, Sarah said, "Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age." In 1 Timothy 5:4, Paul says, "But if any widow have children or nephews, let them learn first to show piety at home, and to requite their parents: for that is good and acceptable before God." Children here is used without regard to number. If the widow just had one child, the use of the word "children" would in no way have relieved the one of his responsibilities. Again in Ephesians 6:4, "And, ye fathers, provoke not your children to wrath." This passage surely means that whether the father has one child or more he is not to provoke them to wrath. Again, the term "children" is used without regard to number.

2. Does the death of an elder’s wife disqualify him? He is still a "one-woman man" which I understand is the import of the qualification by which he was ordained. Should he remarry, he is still "the husband of one wife" by all rules of logic and good sense.

3. Can a congregation scripturally exist without elders? In answer, what existed first, the church or the eldership? We know the church did. But when and where men do qualify, it becomes a serious matter when they are not so chosen and recognized by due scriptural process.

4. In the absence of elders, what is the scriptural organization of the church? Certainly, the planting evangelist has a responsibility until elders qualify. The chapter at hand evidences that. When the planting evangelist is remiss, the brethren must do as best they can. Whether elders are present or not, the church in government is never a democracy; forgetting this fact is the root of many problems in the churches across the land. Perhaps the best suggestion is that two or three good men trusted by the membership, compatible with each other, be allowed to take care of the church’s business in the absence of elders. This method in no way would violate a principle and would go far in promoting peace in some places.

Verse 7

For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

steward: A steward is one entrusted with God’s work.

not selfwilled: The New International Version says "not overbearing."

not soon angry: The New American Standard says, "not quick tempered."

not given to wine: The bishop is not a wine drinker. I cannot imagine an elder in the Lord’s church drinking socially or any other way. The example he is to be would demand abstinence.

no striker: The elder cannot be a fighter, brawler. A peace-loving man in all of his dealings, he will turn the other cheek.

not given to filthy lucre: The Amplified Bible interestingly says, "He must not be grasping and greedy for filthy lucre (financial gain). He is not to be materially minded; money is not his god."

Verse 8

But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

The New International Version renders this verse, "Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined." An elder in the Lord’s church is in every sense a gentleman; he is a good man’s man. Good men and good things enthrall him. He is hospitable; he welcomes strangers and others. A man’s wife can help or hinder him here. The man can be ever so hospitable, and the wife not be. Behind every elder stands a wife, a woman, a terrestrial angel. I do not know of another arena of life where a man’s wife and children are as great an asset as in an elder’s life and work. He cannot be without them. What a great and grave responsibility is the elder’s; what a great and grave responsibility is the wife’s and children’s! He is a man of justice, valuing the right in himself and others; he is a serious-minded man. He has self-control; he knows how to be moderate in things allowed and completely abstaining in things that are doubtful, wrong, or forbidden.

Verse 9

Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

The word of God is his sword. He knows it that he may impart its riches to others. He values the word of God and considers it faithful, dependable, reliable. Sound doctrine is his watchword because in it he loses himself and on it he stands unwaveringly day and night. He knows it is his defense in dealing with the gainsayers, those who argue against it and oppose it in what they do and say. Notice what he is to do: exhort and convince the gainsayers. The elder must wield the sword with telling effect!

Verse 10

For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

When I read this verse, I think of the here and now. What a commentary on present-day affairs in religion generally and in some places in the church particularly. How devastating to the Cause of the Lord are unruly and vain talkers and deceivers. What detriments to the souls of men! What detriments to the church of the Lord!

the circumcision: The "circumcision" were those who had come from Judaism.

Verse 11

Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

There is no wonder the church was in need of elders. Their work was "cut out for them." Time is of the essence, it would seem. There is nothing worse in the church than mouths uncontrolled, and there is not a much harder task than having to stop them. These people’s hearts were not right; they were subversive, careless teachers; they were money-hungry, grasping all they could for financial gain. Such an attitude that existed on the isle of Crete is hard indeed to imagine.

Verse 12

One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.

What an assessment of human character! The New International Version says, "Even one of their own prophets has said, Cretians are always liars, evil brutes, lazy gluttons."

Verse 13

This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;

Here we have apostolic commendation of what this prophet had said. What he said undoubtedly was true. This was a place and time for sharp rebuking. Any other kind would not have helped. Their being sound in the faith was the ultimate aim.

Verse 14

Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

The outcomes of the fables and commandments of men have always been, still are, and always will be to turn from the truth. Once more we are reminded of the insidiousness of sectarianism, denominationalism, and digression. Commandments of men will turn us from the truth, condemning us in the process. Giving heed to such in Crete would turn them from the truth. Giving heed to such now will do no less for us. Some things are unchanging with time and place; this passage is a prime example.

Verse 15

Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

What a contrast! This apostolic observation is ever old, yet ever new. What was true in the mind and conscience of the impure and unbelieving then is as true today. "Blessed are the pure in heart"--to them all things are pure; no wonder Christ would say "for they shall see God" (Matthew 5:8). Again, what a contrast! Not one thing is pure to them who are defiled and unbelieving. Their minds, the way they think, the way they perceive and discern, are defiled. What a commentary of a degenerate life we find here and in verse 16! Paul had a way of telling it like it is; he could--with a velvet touch--exhort and rebuke when the time and place would warrant it; he, too, could do the same almost without a trace of mercy when the time and place warranted another approach. He was truly the master of every situation and a great teacher. What a different world this would be if people would listen to such as he!

Verse 16

They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

The New American Standard renders it this way: "They profess to know God, but by their deeds they deny him, being detestable and disobedient, and worthless for any good deed." Men’s works down here do matter. In the light of such degeneracy, lesser men would lose heart. The material a man has to work with does test his spiritual mettle.

At the close of this, the first chapter, our respect for Titus is enhanced immeasurably. What a man he was in the face of such disconcerting odds! The souls of men must have been his quest. As we look back, what a formidable task Paul left this man to perform!