Paul, a servant of God Titus 1:1 A servant of God Dean Church. "Servant of God," "servant of Jesus Christ" — this is the title by which each one of the writers of the Epistles of the New Testament describes himself in one place or another. The title indicates their work in life, the place they hold in the world, and the definite object to which all their powers are devoted. For them God had tasks as much above the tasks and trials of Christians generally as the tasks of a great servant of State are above the responsibilities of those whom the State protects. St. Paul had parted company with what men care for and work for here, as the enthusiast for distant travel parts company with his home. I. THIS CHARACTER IS EXCLUSIVE IN ITS OBJECT AND COMPLETE IN ITS SELF-DEDICATION. St. Paul knew no other interest here but the immense one of his Master's purpose in the world; this scene of experience, of pain and pleasure, of life and death, was as if it had ceased to be, except as the field on which he was to "spend and be spent" in persuading men of what his Master meant for them. II. IT CONTEMPLATES as the centre of all interest and hope, the highest object of human thought and devotion, a presence beyond the facts of experience, THE PRESENCE OF THE INVISIBLE GOD. What St. Paul lived for, so whole-hearted, so single-minded, was to be one with the will and purpose of Him who had chosen him from the millions of mankind to bear His name before the world. III. IT ACCEPTS, AS THE MEASURE OF ITS LABOUR AND ITS ENDURANCE, THE CROSS OF JESUS CHRIST. For such a life a price had to be paid, and St. Paul's price was the acceptance of the fellowship of the cross of Christ. The likeness of the cross pervades every life of duty and earnestness — in lifelong trouble, in bereavement, in misunderstanding, in unjust suffering, in weary labour, in failure and defeat — God's proof and test of strength is laid upon us all. But we must not confound with this that partnership in their Master's sufferings which was the portion of servants like St. Paul, and for which he sought expression in the awful language recalling the Passion — "I am crucified with Christ"; "I fill up that which is behind of the afflictions of Christ," etc. There is no reason why, without extravagance, without foolish or overstrained enthusiasm, we should not still believe that a life like St. Paul's is a natural one for a Christian to choose. We still reverence his words; and his words have all along the history of the Church found echoes in many hearts. There is a great past behind us — a past which is not dead, but lives — lives in every thought we think and every word we speak, lives in our hopes, in our confidences and joy in life, lives in those high feelings which thrill and soothe us at the grave. May we not be unworthy of such a past! ( Dean Church. )

Benson Commentary Titus 1:1 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; Titus 1:1 . Paul, a servant of the one living and true God — In some of his other epistles, Paul calls himself a servant of Jesus Christ; but this is the only one in which he calls himself a servant of God: an appellation which some think he took because the Judaizing teachers in Crete affirmed that he had apostatized from God, by receiving into his church the uncircumcised Gentiles, and thereby freeing them from obedience to the law of Moses, as a term of salvation. And an apostle of Jesus Christ — By this title he distinguishes himself from other pious and holy men, who were all servants of God; and asserts his apostleship, not to raise himself in the estimation of Titus, but to make the false teachers in Crete, and all in every age who should read this letter, sensible that every thing he ordered Titus to inculcate was of divine authority. According to the faith of God’s elect — That is, God’s true people; the propagation of which faith was the proper business of an apostle. And the acknowledging of the truth — That is, the doctrine of the gospel here termed the truth, to distinguish it from the errors of heathenism, and the shadows of the Mosaic law; and because it teaches the true, and the only true way of salvation for Jews and Gentiles; which is after godliness — Which in every point agrees with and supports the true, vital, spiritual worship and service of God; and indeed has no other end or scope. These two verses contain the sum of Christianity, which Titus was always to have in his eye. Titus 1:2 In hope of eternal life, which God, that cannot lie, promised before the world began; Titus 1:2-4 . In hope — Which doctrine lays a foundation for, and shows us how we may attain a well-grounded and lively hope; of eternal life — The grand motive and encouragement of every apostle and every servant of God. Which God, that cannot lie — Nor deceive any of his creatures, hath not only, as in the former dispensation, intimated to us, but expressly promised — To all obedient believers; before the world began — Or, before the times of the ages, as Macknight renders ??? ?????? ??????? , observing, “the promise here referred to is that which God made to Adam and Eve, and their posterity, at the fall, when in passing sentence on the serpent, he said of the seed of the woman, It shall bruise thy head. The same promise was renewed in the covenant with Abraham: In thy seed shall all the nations of the earth be blessed.” That this included a promise of eternal life to all believers has frequently been shown. It is true, “supposing the word ??????? , in this clause, to signify eternal, the literal translation of the passage would be, before eternal times. But that being a contradiction in terms, our translators, contrary to the propriety of the Greek language, have rendered it, before the world began. As Locke observes on Romans 16:25 , the true, literal translation is, before the secular times, referring us to the Jewish jubilees, by which times were computed among the Hebrews, as among the Gentiles they were computed by generations of men.” But hath in due times — Or, in his own times, as the phrase ??????? ?????? properly signifies. God’s own times are fittest for his own work. What creature dares ask, Why no sooner? Manifested his word — His gospel, containing that promise, and the whole truth which is after godliness; through preaching — The public declaration thereof; which is committed unto me — Or, wherewith I am intrusted. According to the commandment — Or sovereign pleasure; of God our Saviour — And who dares exercise this office on any inferior authority? By affirming that Christ intrusted him with the preaching of the gospel according to the commandment of God, or as it is expressed 1 Corinthians 1:1 ; 2 Corinthians 1:1 , by the will of God, the apostle carried his own authority to the highest pitch. To Titus, mine own son — Begotten of God by my preaching, and a true follower of me, and my assistant in the Lord’s work. See on Php 2:22 . After the common faith — Common to me and all my spiritual children. Grace, mercy, and peace, &c. — See on 1 Timothy 1:2 . Titus 1:3 But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour; Titus 1:4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. Titus 1:5 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: Titus 1:5 . For this cause left I thee in Crete — Crete is one of the largest islands in the Mediterranean, being in length, from east to west, about 250 miles, in breadth about 50, and in circuit about 600; and anciently it must have been very populous, being famous for its 100 cities. It is now called Candia, from its chief city, which bears that name. In the year 1204 the Venetians took Canea, the second greatest city in Crete, and with it the whole island. That city they held till the year 1645, when the Turks conquered it, and almost entirely expelled the Venetians from Crete; and they have kept possession of it ever since. After the gospel was planted in Crete by the apostle and his assistant Titus, it took such deep root, and spread itself so widely through the island, that it has subsisted there ever since; and is at present the religion of the natives, who are in general of the Greek Church. These, on payment of a stated tribute to the Turks, are allowed the exercise of their religion without molestation. That thou shouldest set in order the things that are wanting — That is, that thou shouldest perfect what was left unfinished at my departure, or mightest settle the affairs which I had not time to settle myself; and ordain elders — Pastors or teachers, the same with bishops, Titus 1:7 ; in every city — Where there are churches; as I had appointed — Or commanded thee. The apostle proceeds, in the four next verses, to show what ought to be the character and qualifications of the persons fit to be ordained. Titus 1:6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. Titus 1:6-9 . If any be blameless — As to his conduct, shunning the appearance of evil, and walking in all the ordinances and commandments of God; the husband of one wife — See on 1 Timothy 3:2 ; having faithful, or believing children — As ????? ????? may be properly rendered; that is, not infidels, but such as embrace the Christian faith; not accused of riot — ????????? of luxury, or intemperance; or unruly — ?????????? , refractory or disobedient. The apostle required that the children of the person who was to be ordained an elder should be believers in Christ, and of a sober, exemplary behaviour, because the infidelity and vices of children never fail to reflect some blame on their parents. And the children of ministers ought certainly, from that consideration, as well as in order to the salvation of their own souls, carefully to avoid every irregularity, and even impropriety of conduct. For a bishop — Or elder, as he is called, Titus 1:5 ; must be blameless — In order to his being useful; as the steward of God — One intrusted by God with the care of immortal souls, and with the dispensation of the mysteries of the gospel; not self- willed — ?????? , literally, pleasing himself; but all men for their good to edification; not soon angry — Or easily provoked: as ??????? means; not given to wine, &c. — See on 1 Timothy 3:2-7 ; sober — Or prudent: as ??????? may be properly rendered. It implies, especially, the proper government of our angry passions; so that on all occasions we behave with prudence; temperate — In the use of every sensual pleasure; one who has so the command of himself that he keeps all his appetites under due restraint. Holding fast the faithful word — That is, the word of the truth of the gospel. There is a great beauty, says Macknight, in the word ??????????? , as here used. It signifies the holding fast the true doctrine, in opposition to those who would wrest it from us; as he hath been taught — ???? ??? ??????? , according to the teaching, namely, of the apostles; that by sound, or salutary doctrine, he may be able both to exhort — Believers to zeal and diligence in the performance of their duty; and to convince gainsayers — Those that oppose the truth, of their errors and sins. Titus 1:7 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; Titus 1:8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; Titus 1:9 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. Titus 1:10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision: Titus 1:10-11 . For there are many unruly — Subject to no order; and vain talkers — ??????????? , persons who utter a multitude of foolish and trifling things, especially concerning genealogies and fables; and deceivers — ?????????? , deceived in their own minds, or deceivers of the minds of others; who delude their disciples with false opinions, in order to reconcile their consciences to wicked practices; specially they of the circumcision — Namely, the Jewish teachers, who, though converted to Christianity, taught the necessity of observing the Jewish law, together with faith in Christ, Acts 21:20 . Whose mouths must be stopped — Namely, by conviction from reason and Scripture; who subvert whole houses — Overthrow the faith of whole families by their false doctrine, and as he seems to mean, carry them over to Judaism; teaching things which they ought not — Which are most false and mischievous; for filthy lucre’s sake — For the sordid purpose of drawing money from their disciples. Titus 1:11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. Titus 1:12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. Titus 1:12-14 . One of themselves — That is, one of their own countrymen, who could not be unacquainted with their conduct, or disposed to belie them; even a prophet of their own — This was the poet Epimenides, who, among the Romans, was reputed to have foretold future events. Cicero, speaking of him, ( De Divinat., lib. 1.,) says he was futura præsciens, et vaticinans per furorem; one who foreknew and foretold things future by ecstasy. Besides, as all poets pretended to a kind of inspiration, the names prophet and poet were used as synonymous, both by the Greeks and Romans. The Cretians are always liars, &c. — Epimenides said this in his book concerning oracles, a passage which Glassius hath quoted entire, p. 2075. According to Bishop Warburton, ( Div. Legat., vol. 1. p. 159,) the Cretians were universally hated, and branded as liars, by the other Greeks, because, by showing in their island the tomb of Jupiter, the father of gods and men, they published what the rest of the Greeks concealed in their mysteries, namely, that their gods were dead men. Evil beasts — Or wild beasts, rather, as ????? signifies, fierce, savage; slow bellies — Lazy gluttons, as averse to action as wild beasts are after gorging themselves with their prey. So that in these words the poet suggests “a remarkable contrast, to show what a mixture there was of fierceness and luxury in the characters of the Cretians. Savage beasts are generally active and nimble, but these men, while they had the fury of lions and tigers, indulged themselves so much in the most sordid idleness and intemperance that they grew, as it were, all belly. As for their proneness to falsehood, it is well known that ????????? , to talk like a Cretian, was a proverb for lying; (as ???????????? , to live like a Corinthian, was for a luxurious and debauched life;) and it is remarkable that Polybius scarce ever mentions this nation without some severe censure.” This witness is true — Namely, in the general, though some particular persons may be found of a different character. Wherefore rebuke them sharply — ???????? , with a cutting severity. From this Blackwall infers, “that it is a vain pretence that only gentle and soft expressions are to be applied to people that renounce good principles, and corrupt the gospel.” But it ought to be observed, that St. Paul speaks of reproving vice, not error. Besides, though Titus was to reprove the Cretians sharply, “the sharpness of his reproofs was not to consist in the bitterness of the language which he used, nor in the passion with which he spake. Reproofs of that sort have little influence to make a person sound, either in faith or practice. It was to consist in the strength of the reasons with which he enforced his reproofs, and in the earnestness and affection with which he delivered them; whereby the consciences of the offenders being awakened, would sting them bitterly.” Not giving heed to Jewish fables — See 1 Timothy 1:4 ; and commandments of men — Of Jewish and other teachers; that turn from the truth — Forsake the true doctrine of the gospel. “It appears, from the following verse, that the apostle, in saying this, had in view the precepts of the Judaizers concerning meats, clean and unclean, which, although originally the precepts of God, were now abolished under the gospel. Therefore, if these things were any longer enjoined as obligatory, they were not enjoined by God, but by the precepts of men.” See Doddridge and Macknight. Titus 1:13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; Titus 1:14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth. Titus 1:15 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. Titus 1:15-16 . Unto the pure — Namely, believers whose hearts are purified by faith, Acts 15:9 ; all things are pure — All kinds of meats are lawful to be used; but unto them that are defiled — Who are still under the guilt and power of sin; and unbelieving — Destitute of true, saving faith, to purify them; nothing is pure — Nothing they do, enjoy, or possess: they are still defiled with guilt, and are exposed to condemnation and wrath from God. The apostle joins defiled and unbelieving, to intimate that nothing can be clean without true faith. For even their mind — Their understanding, whereby they should distinguish between what is lawful and what is unlawful, and their conscience, whereby they should judge of their own actions; is defiled — Blinded, perverted, and polluted with past guilt and present depravity; and consequently so are they, and all they do. They profess that they know God — And glory in their relation to him as his peculiar people, and boast of having the true knowledge of his will from the Mosaic revelation; see Romans 2:17 ; but in works they deny him — Live in contradiction to the very law they profess to know, as if they were utterly ignorant of him and it; being abominable — Worthy to be abhorred and avoided by all; and disobedient — To the plainest dictates of duty to God and man; and unto — Or, with respect to; every truly good work reprobate — ???????? , without discernment; neither judging truly, nor acting rightly: or disapproved and condemned, when brought to the standard of God’s word, though almost among the first to condemn others. Titus 1:16 They profess that they know God; but in works they deny him , being abominable, and disobedient, and unto every good work reprobate. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Titus 1:1 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; , 2 Timothy 1:1 , Titus 1:1 Chapter 1 Introductory THE CHARACTER AND GENUINENESS OF THE PASTORAL EPISTLES.- 1 Timothy 1:1 ; 2 Timothy 1:1 ; Titus 1:1 THE first question which confronts us on entering upon the study of the Pastoral Epistles is that of their authenticity, which of late has been confidently denied. In reading them are we reading the farewell words of the great Apostle to the ministers of Christ? Or are we reading only the well-meant but far less weighty counsels of one who in a later age assumed the name and imitated the style of St. Paul? It seems necessary to devote the first of these expositions to a discussion of this question. The title "Pastoral Epistles" could hardly be improved, but it might easily be misunderstood as implying more than is actually the case. It calls attention to what is the most conspicuous, but by no means the only characteristic in these Epistles. Although the words which most directly signify the pastor’s office, such as "shepherd," "feed," "tend," and "flock," do not occur in these letters and do occur elsewhere in Scripture, yet in no other books in the Bible do we find so many directions respecting the pastoral care of Churches. The title is much less appropriate to 2 Timothy than to the other two Epistles. All three are both pastoral and personal; but while 1 Timothy and Titus are mainly the former, 2 Timothy is mainly the latter. The three taken together stand between the other Epistles of St. Paul and the one to Philemon. Like the latter, they are personal; like the rest, they treat of large questions of Church doctrine, practice, and government, rather than of private and personal matters. Like that to Philemon, they are addressed, not to Churches, but to individuals; yet they are written to them, not as private friends, but as delegates, though not mere delegates, of the Apostle, and as officers of the Church. Moreover, the important Church matters of which they treat are regarded not as in the other Epistles, from the point of view of the congregation or of the Church at large, but rather from that of the overseer or minister. And, as being official rather than private letters, they are evidently intended to be read by other persons besides Timothy and Titus. Among the Epistles which bear the name of St. Paul none have excited so much controversy as these, especially as regards their genuineness. But the controversy is entirely a modern one. It is little or no exaggeration to say that from the first century to the nineteenth no one ever denied or doubted that they were written by St. Paul. It is true that certain heretics of the second century rejected some or all of them. Marcion, and perhaps Basilides, rejected all three. Tatian, while maintaining the Apostolicity of the Epistle to Titus, repudiated those to Timothy. And Origen tills us that some people doubted about 2 Timothy because it contained the name of Jannes and Jambres, which do not occur in the Old Testament. But it is well known that Marcion, in framing his mutilated and meager canon of the Scriptures, did not profess to do so on critical grounds. He rejected everything except an expurgated edition of St. Luke and certain Epistles of St. Paul, -not because he doubted their authenticity, but because he disliked their contents. They did not fit into his system. And the few others who rejected one or more of these Epistles did so in a similar spirit. They did not profess to find that these documents were not properly authenticated, but they were displeased with passages in them. The evidence, therefore, justifies us in asserting that, with some very slight exception in the second century, these three Epistles were, until quite recent times, universally accepted as written by St. Paul. This large fact is greatly emphasized by two considerations. (1) The repudiation of them by Marcion and others directed attention to them. They were evidently not accepted by an oversight, because no one thought anything about them. (2) The evidence respecting the general acceptance of them as St. Paul’s is full and positive, and reaches back to the earliest times. It does not consist merely or mainly in the absence of evidence to the contrary. Tertullian wonders what can have induced Marcion, while accepting the Epistle to Philemon, to reject those to Timothy and Titus: and of course those who repudiated them would have pointed out weak places in their claim to be canonical if such had existed. And even if we do not insist upon the passages in which these Epistles are almost certainly quoted by Clement of Rome (cir. A.D. 95), Ignatius of Antioch (cir. A.D. 112), Polycarp of Smyrna (cir. A.D. 112), and Theophilus of Antioch (cir. A.D. 180), we have direct evidence of a very convincing kind. They are found in the Peshitto, or early Syriac Version, which was made in the second century. They are contained in the Muratorian canon, the date of which may still be placed as not later than A.D. 170. Irenaeus, the disciple of Polycarp, states that "Paul mentions Linus in the Epistle to Timothy," and he quotes Titus 3:10 with the introduction "as Paul also says." Eusebius renders it probable that both Justin Martyr and Hegesippus quoted from 1 Timothy; and he himself places all three Epistles among the universally accepted books, and not among the disputable writings: i.e., he places them with the Gospels, Acts, 1 Peter, 1 John, and the other Epistles of St. Paul, and not with James, 2 Peter 2:1-22 and 3 John, and Jude. In this arrangement he is preceded by Clement of Alexandria, and Tertullian, both of whom quote frequently from all three Epistles, sometimes as the words of Scripture, sometimes as of "the Apostle," sometimes as of Paul, sometimes as of the Spirit. Occasionally it is expressly stated that the words quoted are addressed to Timothy or to Titus. It would take us too far a field to examine in detail the various considerations which have induced some eminent critics to set aside this strong array of external evidence and reject one or more of these Epistles. They fall in the main under four heads. (1) The difficulty of finding a place for these letters in the life of St. Paul as given us in the Acts and in his own writings. (2) The large amount of peculiar phraseology not found in any other Pauline Epistles. (3) The Church organization indicated in these letters, which is alleged to be of a later date than St. Paul’s time. (4) The erroneous doctrines and practices attacked, which are also said to be those of a later age. To most of these points we shall have to return on some future occasion: but for the present this much may be asserted with confidence. (1) In the Acts and in the other Epistles of St. Paul the Apostle’s life is left incomplete. There is nothing to forbid us from supposing that the remaining portion amounted to several years, during which these three letters were written. The second Epistle to Timothy in any case has the unique interest of being the last extant utterance of the Apostle St. Paul. (2) The phraseology which is peculiar to each of these Epistles is not greater in amount than the phraseology which is peculiar to the Epistle to the Galatians, which even Baur admits to be of unquestionable genuineness. The peculiar diction which is common to all three Epistles is well accounted for by the peculiarity of the common subject, and by the fact that these letters are separated by several years from even the latest among the other writings of St. Paul. (3, 4) There is good reason for believing that during the lifetime of St. Paul the organization of the Church corresponded to that which is sketched in these letters, and that errors were already in existence such as these letters denounce. Although the controversy is by no means over, two results of it are very generally accepted as practically certain. I. The three Epistles must stand or fall together. It is impossible to accept two, or one, or any portion of one of them, and reject the rest. They must stand or fall with the hypothesis of St. Paul’s second imprisonment. If the Apostle was imprisoned at Rome only once, and was put to death at the end of that imprisonment, then these three letters were not written by him. (1) The Epistles stand or fall together: they are all three genuine, or all three spurious. We must either with the scholars of the Early Church, of the Middle Ages, and of the Renaissance, whether Roman or Protestant, and with a clear majority of modern critics, accept all three letters; or else with Marcion, Basilides, Eichhorn, Bauer, and their followers, reject all three. As Credner himself had to acknowledge, after having at first advocated the theory, it is impossible to follow Tatian in retaining Titus as apostolic, while repudiating the other two as forgeries. Nor have the two scholars who originated the modern controversy found more than one critic of eminence to accept their conclusion that both Titus and 2 Timothy, are genuine, but 1 Timothy not. Yet another suggestion is made by Reuss, that 2 Timothy is unquestionably genuine, while the other two are doubtful. And lastly we have Pfleiderer admitting that 2 Timothy contains at least two sections which have with good reason been recognized as genuine, { 2 Timothy 1:15-18 ; 2 Timothy 4:9-21 } and Renan asking whether the forger of these three Epistles did not possess some authentic letters of St. Paul which he has enshrined in his composition. It will be seen, therefore, that those who impugn the authenticity of the Pastoral Epistles are by no means agreed among themselves. The evidence in some places is so strong, that many of the objectors are compelled to admit that the Epistles are at least in part the work of St. Paul. That is, certain portions, which admit of being severely tested, are found to stand the test, and are passed as genuine, in spite of surrounding difficulties. The rest, which does not admit of such testing, is repudiated on account of the difficulties. No one can reasonably object to the application of whatever tests are available, nor to the demand for explanations of difficulties. But we must not treat what cannot be satisfactorily tested as if it had been tested and found wanting; nor must we refuse to take account of the support which those parts which can be thoroughly sifted lend to those for which no decisive criterion can be found. Still less must we proceed on the assumption that to reject these Epistles or any portion of them is a proceeding which gets rid of difficulties. It is merely an exchange of one set of difficulties for another. To unbiased minds it will perhaps appear that the difficulties involved in the assumption that the Pastoral Epistles are wholly or partly a forgery, are not less serious than those which have been urged against the well-established tradition of their genuineness. The very strong external evidence in their favor has to be accounted for. It is already full, clear, and decided, as soon as we could at all expect to find it, viz., in Irenaeus, Clement of Alexandria, and Tertullian. And it must be noticed that these witnesses give us the traditional beliefs of several chief centers in Christendom. Irenaeus speaks with full knowledge of what was accepted in Asia Minor, Rome, and Gaul; Clement witnesses for Egypt, and Tertullian for North America. And although the absence of such support would not have caused serious perplexity, their direct evidence is very materially supported by passages closely parallel to the words of the Pastoral Epistles found in writers still earlier than Irenaeus. Renan admits the relationship between 2 Timothy and the Epistle of Clement of Rome, and suggests that each writer has borrowed from a common source. Pfleiderer admits that the Epistle of Ignatius to Polycarp "displays striking points of contact with 2 Timothy." Bauer’s theory, that all three letters are as late as A.D. 150, and are an attack on Marcion, finds little support now. But we are still asked to believe that 2 Timothy was forged in the reign of Trajan (98-117) and the other two Epistles in the reign of Hadrian (117-138). Is it credible that a forgery perpetrated A.D. 120-135 would in less than fifty years be accepted in Asia Minor, Rome, Gaul, Egypt, and North Africa, as a genuine letter of the Apostle St. Paul? And yet this is what must have happened in the case of 1 Timothy, if the hypothesis just stated is correct. Nor is this all: Marcion, as we know, rejected all three of the Pastoral Epistles; and Tertullian cannot think why Marcion should do so. But, when Marcion was framing his canon, about the reign of Hadrian, 2 Timothy, according to these dates, would be scarcely twenty years old, and 1 Timothy would be brand-new. If this had been so, would Marceon, with his intimate knowledge of St. Paul’s writings, have been in ignorance of the fact; and if he had known it, would he have failed to denounce the forgery? Or again, if we assume that he merely treated this group of Epistles with silent contempt, would not his rejection of them, which was well known, have directed attention to them, and caused their recent origin to be quickly discovered? From all which it is manifest that the theory of forgery by no means frees us from grave obstacles. It will be observed that the external evidence is large in amount and overwhelmingly in favor of the Apostolic authorship. The objections are based on internal evidence. But some of the leading opponents admit that even the internal evidence is in favor of certain portions of the Epistles. Let us, then, with Renan, Pfleiderer, and others admit that parts of 2 Timothy were written by St. Paul; then there is strong presumption that the whole letter is by him; for even the suspected portions have the external evidence in their favor, together with the support lent to them by those parts for which the internal evidence is also satisfactory. Add to which the improbability that any one would store up genuine letters of St. Paul for fifty years and then use parts of them to give substance to a fabrication. Or let us with Reuss contend that in 2 Timothy "the whole Epistle is so completely the natural expression of the actual situation of the author, and contains, unsought and for the most part in the form of mere allusions, such a mass of minute and unessential particulars, that, even did the name of the writer not chance to be mentioned at the beginning, it would be easy to discover it." Then there is strong presumption that the other two letters are genuine also; for they have the external evidence on their side, together with the good character reflected upon them by their brother Epistle. This result is of course greatly strengthened, if, quite independently of 2 Timothy, the claims of Titus to be Apostolic are considered to be adequate. With two of the three letters admitted to be genuine, the case for the remaining letter becomes a strong one. It has the powerful external evidence on its side, backed up by the support lent to it by its two more manifestly authentic companions. Thus far, therefore, we may agree with Baur: "The three Epistles are so much alike that none of them can be separated from the others; and from this circumstance the identity of their authorship may be confidently inferred." But when he asserts that whichever of this family of letters be examined will appear as the betrayer of his brethren, he just reverses the truth. Each letter, upon examination, lends support to the other two; "and a threefold cord is not easily broken." The strongest member of the family is 2 Timothy: the external evidence in its favor is ample, and no Epistle in the New Testament is more characteristic of St. Paul. It would be scarcely less reasonable to dispute 2 Corinthians. And if 2 Timothy be admitted, there is no tenable ground for excluding the other two. II. But not only do the three Epistles stand or fall together, they stand or fall with the hypothesis of the release and second imprisonment of the Apostle. The contention that no place can be found for the Pastoral Epistles in the narrative of the Acts is valid; but it is no objection to the authenticity of the Epistles. The conclusion of the Acts implies that the end of St. Paul’s life is not reached in the narrative. "He abode two whole years in his own hired dwelling," implies that after that time a change took place. If that change was his death, how unnatural not to mention it! The conclusion is closely parallel to that of St. Luke’s Gospel; and we might almost as reasonably contend that "they were continually in the temple," proves that they were never "clothed with power from on high," because they were told to "tarry in the city" until they were so clothed, as contend that "abode two whole years in his own hired dwelling," proves that at the end of the two years came the end of St. Paul’s life. Let us grant that the conclusion of the Acts is unexpectedly abrupt, and that this abruptness constitutes a difficulty. Then we have our choice of two alternatives. Either the two years of imprisonment were followed by a period of renewed labor, or they were cut short by the Apostle’s martyrdom. Is it not more easy to believe that the writer did not consider that this new period of work, which would have filled many chapters, fell within the scope of his narrative, than that he omitted so obvious a conclusion as St. Paul’s death, for which a single verse would have sufficed? But let us admit that to assert that St. Paul was released at the end of two years is to maintain a mere hypothesis: yet to assert that he was not released is equally to maintain a mere hypothesis. If we exclude the Pastoral Epistles, Scripture gives no means of deciding the question, and whichever alternative we adopt we are making a conjecture. But which hypothesis has most evidence on its side? Certainly the hypothesis of the release. (1) The Pastoral Epistles, even if not by St. Paul, are by some one who believed that the Apostle did a good deal after the close of the Acts. (2) The famous passage in Clement of Rome (Corinthians 5.) tells that St. Paul "won the noble renown which was the reward of his faith, having taught righteousness unto the whole world, and having reached the furthest bound of the West ( ?? ????? ??? ?????? )." This probably means Spain; and if St. Paul ever went to Spain as he hoped to do, { Romans 15:24 ; Romans 15:28 } it was after the imprisonment narrated in the Acts. Clement gives us the tradition in Rome (cir. A.D. 95). (3) The Muratorian fragment (cir. A.D. 170) mentions the "departure of Paul from the city to Spain." (4) Eusebius ("H.E.," II 22:2) says that at the end of the two years of imprisonment, according to tradition, the Apostle went forth again upon the ministry of preaching, and on a second visit to the city ended his career by martyrdom under Nero; and that during this imprisonment he composed the Second Epistle to Timothy. All this does not amount to proof; but it raises the hypothesis of the release to a high degree of probability. Nothing of this kind can be urged in favor of the counter-hypothesis. To urge the improbability that the labors of these last few years of St. Paul’s life would be left unrecorded is no argument. (1) They are partly recorded in the Pastoral Epistles. (2) The entire labors of most of the Twelve are left unrecorded. Even of St. Paul’s life, whole years are left a blank. How fragmentary the narrative in the Acts must be is proved by the autobiography in 2 Corinthians. That we have very scanty notice of St. Paul’s doings between the two imprisonments does not render the existence of such an interval at all doubtful. The result of this preliminary discussion seems to show that the objections which have been urged against these Epistles are not such as to compel us to doubt that in studying them we are studying the last writings of the Apostle of the Gentiles. If any doubts still survive, a closer examination of the details will, it is hoped, tend to remove rather than to strengthen them. When we have completed our survey, we may be able to add our testimony to those who through many centuries have found these writings a source of Divine guidance, warning, and encouragement, especially in ministerial work. The experience of countless numbers of pastors attests the wisdom of the Church, or in other words the good Providence of God, in causing these Epistles to be included among the sacred Scriptures. "It is an established fact," as Bernhard Weiss rightly points out ("Introduction to the New Testament," vol. 1. p. 410), "that the essential, fundamental features of the Pauline doctrine of salvation are even in their specific expression reproduced in our Epistles with a clearness such as we do not find in any Pauline disciple, excepting perhaps Luke or the Roman Clement." Whoever composed them had at his command, not only St. Paul’s forms of doctrine and expression, but large funds of Apostolic zeal and discretion, such as have proved capable of warming the hearts and guiding the judgments of a long line of successors. Those who are conscious of these effects upon themselves will probably find it easier to believe that they have derived these benefits from the great Apostle himself, rather than from one who, with however good intentions, assumed his name and disguised himself in his mantle. Henceforward, until we find serious reason for doubt, it will be assumed that in these Epistles we have the farewell counsels of none other than St. Paul. ; Titus 1:4 Chapter 18 Titus HIS LIFE AND CHARACTER. - Titus 1:1 ; Titus 1:4 THE title "Pastoral Epistle" is as appropriate to the Epistle to Titus as to the First Epistle to Timothy. Although there is a good deal in the letter that is personal rather than pastoral, yet the pastoral element is the main one. The bulk of the letter is taken up with questions of Church doctrine and government, the treatment of the faithful members of the congregation and of the unruly and erring. The letter is addressed to Titus, not as a private individual, but as the delegate of the Apostle holding office in Crete. Hence, as in the First Epistle to Timothy, St. Paul styles himself an Apostle: and the official character of this letter is still further marked by the long and solemn superscription. It is evidently intended to be read by other persons besides the minister to whom it is addressed. The question of the authenticity of the Epistle to Titus has already been in a great measure discussed in the first of these expositions. It was pointed out there that the external evidence for the genuineness in all three cases is very strong, beginning almost certainly with Clement of Rome, Ignatius, and Polycarp; becoming clear and certain in Irenaeus, and being abundant in Clement of Alexandria and Tertullian: Of the very few people who rejected them, Tatian seems to have been almost alone in making a distinction between them. He accepted the Epistle to Titus, while rejecting the two to Timothy. We may rejoice that Tatian, Marcion, and others raised the question. It cannot be said that the Churches accepted this Epistle without consideration. Those who possessed evidence now no longer extant were convinced, in spite of the objections urged, that in this letter and its two companions we have genuine writings of St. Paul. With regard to modern objections, it may be freely admitted that there is no room in St. Paul’s life, as given in the Acts, for the journey to Crete, and the winter at Nicopolis required by the Epistle to Titus. But there is plenty of room for both of these outside the Acts, viz., between the first and second imprisonment of the Apostle. And, as we have already seen good reason for believing in the case of 1 Timothy, the condition of the Church indicated in this letter is such as was already in existence in St. Paul’s time; and the language used in treating of it resembles that of the Apostle in a way which helps us to believe that we are reading his own words and not those of a skilful imitator. For this imitator must have been a strange person; very skilful in some things, very eccentric in others. Why does he give St. Paul and Titus a work in Crete of which there is no mention in the Acts? Why does he make the Apostle ask Titus to meet him in Nicopolis, a place never named in connection with St. Paul? Why bracket a well-known person, like Apollos, with an utterly unknown person, such as Zenas? It is not easy to believe in this imitator. Yet another point of resemblance should be noted. Here, as in 1 Timothy, there is no careful arrangement of the material. The subjects are not put together in a studied order, as in a treatise with a distinct theological or controversial purpose. They follow one another in a natural manner, just as they occur to the writer. Persons with their hearts and heads full of things which they wish to say to a friend, do not sit down with an analysis before them to secure an orderly arrangement of what they wish to write. They start with one of the main topics, and then the treatment of this suggests something else: and they are not distressed if they repeat themselves, or if they have to return to a subject which has been touched upon before and then dropped. This is just the kind of writing which meets us once more in the letter to Titus. It is thoroughly natural. It is not easy to believe that a forger in the second century could have thrown himself with such simplicity into the attitude which the letter presupposes. It is not possible to determine whether this letter was written before or after the First to Timothy. But it was certainly written before the second to Timothy. Therefore, while one has no sufficient reason for taking it before the one, one has excellent reason for taking it before the other. The precise year and the precise place in which it was written, we must be content to leave unsettled. It may be doubted whether either the one or the other would throw much light on the contents of the letter. These are determined by what the Apostle remembers and expects concerning affairs in Crete, and not by his own surroundings. It is the official position of Titus in Crete which is chiefly before his mind. Titus, as we learn from the opening words of the letter was, like Timothy, converted to Christianity by St. Paul. The Apostle calls him "his true child after a common faith." As regards his antecedents he was a marked contrast to Timothy. Whereas Timothy had been brought up as a Jew under the care of his Jewish mother Eunice, and had been circumcised by St. Paul’s desire, Titus was wholly a Gentile, and "was not compelled to be circumcised," as St. Paul states in the passage in which he tells the Galatians { Galatians 2:1-3 } that he took Titus with him to Jerusalem on the occasion when he and Barnabas went thither seventeen years after St. Paul’s conversion. Paul and Barnabas went up to Jerusalem on that occasion to protect Gentile converts from the Judaisers, who wanted to make all such converts submit to circumcision. Titus and others went with them as representatives of the Gentile converts, and in their persons a formal protest was made against this imposition. It is quite possible that Titus was with St. Paul when he wrote to the Galatians; and if so this mention of him becomes all the more natural. We may fancy the Apostle saying to Titus, as he wrote the letter, "I shall remind them of your case, which is very much to the point." Whether Titus was personally known to the Galatian Church is not certain: but he is spoken of as one of whom they have at any rate heard. Titus was almost certainly one of those who carried the First Epistle to the Corinthian Church, i.e., the first of the two that have come down to us; and St. Paul awaited his report of the reception which the letter had met with at Corinth with the utmost anxiety. And he was quite certainly one of those who were entrusted with the Second Epistle to the Corinthians. St. Paul wrote the first letter at Ephesus about Easter, probably in the year 57. He left Ephesus about Pentecost, and went to Troas, where he hoped to meet Titus with news from Corinth. After waiting in vain he went on to Macedonia in grievous anxiety; and there Titus met him. He at once began the second letter, which apparently was written piece-meal during the journey; and when it was completed he sent Titus back to Corinth with it. That Titus should twice have been sent as the messenger and representative of St. Paul to a Church in which difficulties of the gravest kind had arisen gives us a clear indication of the Apostle’s estimate of his character. He must have been a person of firmness, discretion, and tact. There were the monstrous case of incest, the disputes between the rival factions, contentions in public worship and even at the Eucharist, litigation before the heathen, and wild ideas about the resurrection, not to mention other matters which were difficult enough, although of a less burning character. And in all these questions it was the vain, fitful, vivacious, and sensitive Corinthians who had to be managed and induced to take the Apostle’s words (which sometimes were very sharp and severe) patiently. Nor was this all. Besides the difficulties in the Church of Corinth there was the collection for the poor Christians in Judea about which St. Paul was deeply interested, and which had not been progressing in Corinth as he wished. St. Paul was doubly anxious that it should be a success; first, because it proved to the Jewish converts that his interest in them was substantial, in spite of his opposition to some of their views; secondly, because it served to counteract the tendency to part asunder, which was manifesting itself between the Jewish and Gentile Christians. And in carrying out St. Paul’s instructions about these matters Titus evidently had to suffer a good deal of opposition; and hence the Apostle writes a strong commendation of him, coupling him with himself in his mission and zeal. "Whether any inquire about Titus, he is my partner and my fellow-worker to you-ward." "Thanks be to God, which putteth the same earnest care for you into the heart of Titus. For indeed he accepted our exhortation; but being himself very earnest, he went forth unto you of his own accord." With great delicacy the Apostle takes care that, in making it clear to the Corinthians that Titus has his full authority for what he does, no slight is cast upon Titus's own zeal and interest in the Corinthians. "He is my representative; but he comes of his own free will out of love to you. His visit to you is his own doing; but he has my entire sanction. He is neither a mechanical delegate, nor an unauthorized volunteer." A curtain falls on the career of this valued helpmate of the great Apostle, from the time when he carried the second letter to Corinth to the time when the letter to himself was written. The interval was probably some eight or ten years, about which we know only one thing, that during it, and probably in the second half of it, the Apostle and Titus had been together in Crete, and Titus had been left behind to consolidate the Church there. The Acts tell us nothing. Probably Titus is not mentioned in the book at all. The reading "Titus Justus" in Acts 18:7 , is possibly correct, but it is far from certain: and even if it were certain, we should still remain in doubt whether Titus and Titus Justus are the same person. And the attempts which have been made to identify Titus with other persons in the Acts, such as Silvanus or Timothy, are scarcely worth considering. Nor has the conjecture that Titus is the author of the Acts (as Krenkel, Jacobsen, and recently Hooykaas in the "Bible for Young People" have suggested) very much to recommend it. The hypothesis has two facts to support it: (1) the silence of the Acts respecting Titus, and (2) the fact that the writer must have been a companion of St. Paul. But these two facts are equally favorable to the tradition that St. Luke was the author, a tradition for which the evidence is both very early and very abundant. Why should such a tradition yield to a mere conjecture? One thing, however, we may accept as certain:-that the time when St. Paul was being carried a prisoner to Rome in an Alexandrian corn-ship which touched at Crete, was not the time when the Church in Crete was-founded. What opportunity would a prisoner have of doing any such work during so short a stay? Cretans were among tho