Տիտոս / Titus - 1 |

Text:
< PreviousՏիտոս - 1 Titus - 1Next >


jg▾ tr▾ ab▾ ac▾ mh▾ armz▾ all ▾
Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ
Առ Տիտոս Թղթոյն

Զայս առաքեաց ՚ի Նիկոպօլսէ, զի անդ ձմերեաց. եւ է պատճառ թղթոյս՝ ա՛յս։ ՚Ի Կրիտէ եթող զՏիտոս, զի հաստատեսցէ յամենայն քաղաքս ժառանգաւորս. բազումք որք անդ կային սկսեալ էին պատճառել զօրէնսն, որով ընդդէմ կային ժողովոյն։ Լուաւ Պօղոս եւ գրէ. եւ նախ՝ գոհանայ զԱստուծոյ վասն նորա երկիւղածութեանն։ Նշանակէ եւ զորս ՚ի Քրիստոս ունի զհաւատսն. մի՛ տղայ լինել, այլ ապառնւոյն զգուշանալ. եւ պատուիրէ ըստ Աստուծոյ զայս, հաստատել ժառանգաւորս, եւ զնոսին ուսուցանել՝ ո՞րպէս եւ ո՞ւմ իցեն նոքա. եւ սաստէ ՚ի նոսա զի ուղղեսցին, որք հակառակքն էին ողջամիտ հաւատոցն. մանաւանդ եւ որք ՚ի թլփատութեանն։ Տեսանէ զԿրետացիսն զի անգործք էին, եւ պատշաճէ նոցին սաստե՛լ։ Վարդապետէ նոցա զամենայն կերակուրս զի մաքո՛ւր է մաքրոցն։ Եւ թէ ո՞րպէս լիցին պառաւունքն, զի վայելչապէս իմաստացուսցեն զաղջկունսն։ Սահմանէ թէ որպէս ծառայքն լինիցին մտերի՛մ իւրեանց տերանցն։ Եւ ՚ի կատարածն յիշեցուցանէ՝ եթէ Փրկչին շնորհ ո՛չ ՚ի գործոց զմեզ արդարացոյց, այլ ըստ իւր մարդասիրութեանն։ Եւ պատուիրէ զօրինական կռիւսն ընթադրել. եւ իբրեւ պատկառելի մեկնէ զայս։ Եւ յորժամ առաքեսցէ զԱրտեմաս զի եկեսցէ առ նա, պատուիրէ. եւ զի իւրքն ուսցին ՚ի բարի գործս կալ. եւ ա՛յսպէս կատարէ զթուղթն։

Matthew Henry: Concise Commentary on the Whole Bible - 1706
THIS Epistle of Paul to Titus is much of the same nature with those to Timothy; both were converts of Paul, and his companions in labours and sufferings; both were in the office of evangelists, whose work was to water the churches planted by the apostles, and to set in order the things that were wanting in them: they were vice-apostles, as it were, working the work of the Lord, as they did, and mostly under their direction, though not despotic and arbitrary, but with the concurring exercise of their own prudence and judgment, 1 Cor. xvi. 10, 12. We read much of this Titus, his titles, character, and active usefulness, in many places--he was a Greek, Gal. ii. 3. Paul called him his son (Tit. i. 4), his brother (2 Cor. ii. 13), his partner and fellow-helper (2 Cor. viii. 23), one that walked in the same spirit and in the same steps with himself. He went up with the apostles to the church at Jerusalem (Gal. ii. 1), was much conversant at Corinth, for which church he had an earnest care, 2 Cor. viii. 16. Paul's second epistle to them, and probably his first also, was sent by his hand, 2 Cor. viii. 16-18, 23; ix. 2-4; xii. 18. He was with the apostle at Rome, and thence went into Dalmatia (2 Tim. iv. 10), after which no more occurs of him in the scriptures. So that by them he appears not to have been a fixed bishop; if such he were, and in those times, the church of Corinth, where he most laboured, had the best title to him. In Crete (now called Candia, formerly Hecatompolis, from the hundred cities that were in it), a large island at the mouth of the Ægean Sea, the gospel had got some footing; and here were Paul and Titus in one of their travels, cultivating this plantation; but the apostle of the Gentiles, having on him the care of all the churches, could not himself tarry long at this place. He therefore left Titus some time there, to carry on the work which had been begun, wherein, probably, meeting with more difficulty than ordinary, Paul wrote this epistle to him; and yet perhaps not so much for his own sake as for the people's, that the endeavours of Titus, strengthened with apostolic advice and authority, might be more significant and effectual among them. He was to see all the cities furnished with good pastors, to reject and keep out the unmeet and unworthy, to teach sound doctrine, and instruct all sorts in their duties, to set forth the free grace of God in man's salvation by Christ, and withal to show the necessity of maintaining good works by those who have believed in God and hope for eternal life from him.

In this chapter we have, I. The preface or introduction to the epistle, showing from and to whom it was written, with the apostle's salutation and prayer for Titus, wishing all blessings to him, ver. 1-4. II. Entrance into the matter, by signifying the end of Titus's being left at Crete, ver. 5. III. And how the same should be pursued in reference both to good and bad ministers, ver. 6, to the end.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Epistle of Paul the Apostle to Titus
It is strange, that of a person who must have attained considerable eminence in the Christian Church, and one to whom a canonical epistle has been written by the great apostle of the Gentiles, we should know so very little. That Titus was a frequent companion of St. Paul in his journeys we have evidence from his epistles; and although this was the case, he is not once mentioned in the book of the Acts of the Apostles!
That he was a Greek, and brought up in heathenism, we learn from Gal 2:3 : "But neither Titus, who was with me, being a Greek, was compelled to be Circumcised." As he was uncircumcised, he was neither a Jew nor a proselyte of justice, and probably was a mere heathen till he heard the Gospel preached by St. Paul, by whose ministry he was converted to the Christian faith; Tit 1:4 : "To Titus, my own son, (γνησιῳ τεκνῳ, my genuine son), after the common faith;" which words sufficiently indicate that St. Paul alone had the honor of his conversion. That he was very highly, and consequently deservedly, esteemed by St. Paul, is evident from the manner in which he mentions him in different places: "I had no rest in my spirit till I found Titus, my brother;" Co2 2:13. "Nevertheless, God, that comforteth those who are cast down, comforted us by the coming of Titus; and not by his coming only, but by the consolation wherewith he was comforted in you: therefore, we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all; and his inward affection is more abundant toward you whilst he remembereth how with fear and trembling ye received him;" Co2 7:6, Co2 7:7, Co2 7:13, Co2 7:15. "But thanks be to God, who put the same earnest care into the heart of Titus for you. Whether any do inquire of Titus, he is my partner and fellow helper concerning you;" Co2 8:16, Co2 8:23. "Did Titus make a gain of you? Walked we not in the same spirit? walked we not in the same steps? Co2 12:18.
Though St. Paul's preaching the Gospel in Crete is not expressly mentioned anywhere, yet it may be plainly inferred from Tit 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." It is supposed that this was some time in the year 62, after the apostle was released from his first imprisonment in Rome. But not being able to spend much time in that island, he left the care of the Churches to Titus, and sailed into Judea in the beginning of 63, taking Timothy with him. Having spent some time in Jerusalem, he proceeded to Antioch, comforting and establishing the Churches whithersoever they went. From Antioch he set out on his fifth and last apostolical journey, in which he and Timothy traveled through Syria and Cilicia, and came to Colosse in Phrygia, early in the year 64. On this occasion it is supposed he wrote his Epistle to Titus, in which he desires him to meet him in Nicopolis, as he had intended to spend the winter there; Tit 3:12. From Colosse he went with Timothy to Ephesus, where he left him to regulate and govern the Church; from thence he passed into Macedonia, and probably visited Philippi, and different Churches in that province, according to his intention, Phi 2:24; and thence to Nicopolis, where he intended to spend the winter, and where he had desired Titus to meet him. See above.
Whether Titus ever left Crete we know not; nor how, nor where, he died. Some traditions, on which little dependence can be placed, say he lived till he was 94 years of age, and died and was buried in Crete. He appears to have been a young man when intrusted with the care of the Churches in this island. In such an extensive district, an aged or infirm man would have been of little service.
Crete, where Titus was resident, to whom this epistle was sent, is the largest island in the Mediterranean Sea; it lies between 22 and 27 long. E., and between 35 and 36 lat. N. According to Strabo, it is 287 miles in length; Pliny makes it 270, and Scylax 312. Pliny also states that its greatest breadth is 55 miles; and, as its length was so disproportionate to its breadth, it is called, by Stephanus Byzantinus, the long island. It has the Archipelago to the north, the African sea to the south, the Carpathian to the east, and the Ionian to the west. It is now generally computed to be about 250 miles long, about 50 broad, and 600 in circumference. It was anciently called Aeria, Cthonia, Curete, Idaea, and Macaris; but its most common name was Crete. Of it Homer gives us the following description. Odyss., lib. xix. v. 172-179: -
Κρητη τις γαι' εστι, μεσῳ ενι οινοπι ποντῳ,
Καλη και πιειρα, περιρῥυτος· εν δ' ανθρωποι
Πολλοι, απειρεσιοι, και εννηκοντα ποληες.
Αλλη δ' αλλων γλωσσα μεμιγμενη· εν μεν Αχαιοι,
Εν δ' Ετεοκρητες μεγαλητορες, εν δε Κυδωνες,
Δωριεες τε τριχαικες, διοι τε Πελασγοι.
Τοισι δ' ενι Κνωσσος μεγαλη πολις· ενθα τε Μινως
Εννεωρος βασιλευς Διος μεγαλου οαριστης.
Crete awes the circling waves, a fruitful soil;
And ninety cities crown the sea-born isle.
Mix'd with her genuine sons, adopted names
In various tongues avow their various claims.
Cidonians, dreadful with the bended yew,
And bold Pelasgi, boast a native's due:
The Dorians plumed amidst the files of war,
Her foodful glebe, with fierce Achaians, share.
Cnossus, her capital of high command,
Where sceptred Minos, with impartial hand,
Divided right; each ninth revolving year
By Jove received in council to confer.
Pope.
Though in the above quotation Homer attributes to this island only ninety cities, εννηκοντα ποληες , yet In other places he gives it the epithet of ἑκατομπολις, hundred cities. And this number it is generally allowed to have had originally; but we must not let the term city deceive us, as in ancient times places were thus named which would rate with villages or hamlets only in these modern times. Few places in antiquity have been more celebrated than Crete: it was not only famous for its hundred cities, but for the arrival of Europa on a bull, or in the ship Taurus, from Phoenicia; for the Labyrinth, the work of Daedalus; for the destruction of the Minotaur, by Theseus; for Mount Ida, where Jupiter was preserved from the jealousy of his father Saturn; for Jupiter's sepulchre; and above all, for its king, Minos, and the laws which he gave to his people; the most pure, wholesome, and equal, of which antiquity can boast.
Their lawgiver, Minos, is said by Homer to have held a conference every ninth year with Jupiter, from whom he is reported to have received directions for the farther improvement of his code of laws; though this be fable, it probably states a fact in disguise. Minos probably revised his laws every ninth year, and, to procure due respect and obedience to them, told the people that he received these improvements from Jupiter himself. This was customary with ancient legislators who had to deal with an ignorant and gross people, and has been practised from the days of Minos to those of Mohammed.
According to ancient authors, Crete was originally peopled from Palestine. Bochart has shown, Canaan, lib. i. c. 15, col. 420, that that part of Palestine which lies on the Mediterranean was by the Arabs called Keritha, and by the Syrians, Creth; and the Hebrews called its inhabitants Kerethi כרתי or Kerethim כרתים which the Septuagint have translated Κρητας. Thus Eze 25:16, we find והכרתי את כרתים vehicratti eth Kerethim, which we translate I will cut off the Cherethims, translated by the Septuagint και εξολοθρευσω Κρητας, I will destroy the Cretans; and Zep 2:5 : "Wo unto the inhabitants of the seacoast, the nation of the Cherethites, (גוי כרתים goi Kerethim, The nation of the Kerethim;") παροικοι Κρητων, Sept., The sojourners of the Cretans. That these prophets do not speak of the island of Crete is plain from their joining the Kerethim with the Pelishtim as one and the same people. "Thus saith the Lord God, Behold I will stretch out my hand upon the Philistines, and will cut off the Cherethims, and destroy the remnant of the seacoast;" Eze 25:16. "Wo unto the inhabitants of the seacoasts, the nation of the Cherethites; the word of the Lord is against you: O Canaan, the land of the Philistines, I will even destroy thee;" Zep 2:5. Accordingly it appears that the Kerethim were a part of the Philistines. The Kerethim in Palestine were noted for archery; and we find that some of them were employed by David as his life guards, Sa2 8:18; Sa2 15:18; Sa2 20:23; Kg1 1:38; Ch1 18:17; in all which places they are called, in our translation, Cherethites; but the Hebrew is כרתי Kerethi, which the Chaldee paraphrase renders קשתיא kashtia, or קשתייה kashtaiyah, archers. See the Targum of Rab. Joseph. It is very likely that the Kerethi or Kerethim of Palestine had their name from their successful use of their favourite instrument the bow, as by it they destroyed many; for כרת carath, in Hebrew, signifies to destroy or lay waste; and hence the paronomasia of the prophet, quoted above, Eze 25:16 : "I will cut off the Cherethims (והכרתי את כרתים literally, I will destroy the destroyers.")
Idomeneus, who assisted Agamemnon in the Trojan war, was the last king of Crete. He left the regency of the island to his adopted son Leucus, who, in the absence of the king, usurped the empire; the usurper was however soon expelled, and Crete became one of the most celebrated republics in antiquity. The Romans at last, under Quintus Metellus, after an immense expenditure of blood and treasure, succeeded in subduing the island, on which he abolished the laws of Minos, and introduced the code of Numa Pompilius. Crete, with the small kingdom of Cyrene, became a Roman province; this was at first governed by proconsul, next by a quaestor and assistant, and lastly by a consul. Constantine the Great, in the new division he made of the provinces of the empire, separated Crete from Cyrene, and left it, with Africa and Illyria, to his third son Constans. In the ninth century, in the reign of Michael II., it was attacked and conquered by the Saracens. About 965, the Emperor Nicephorus Phocas, in the following century, defeated and expelled the Saracens, and reunited the island to the empire, after it had been under the power of the infidels upwards of 100 years. It remained with the empire until the time of Baldwin, earl of Flanders, who, being raised to the throne, rewarded the services of Boniface, marquis of Montferrat, by making him king of Thessalonica, and adding to it the island of Crete. Baldwin, preferring a sum of gold to the government of the island, sold it to the Venetians, a.d. 1194, under whose government it was called Candia, from the Arabic Kandak, a fortification, the name which the Saracens gave to the metropolis which they had built and strongly fortified. In 1645, in the midst of a profound peace, it was attacked by the Turks with a fleet of 400 sail, which had on board an army of 60,000 men, under the command of four pachas, to oppose whom the whole island could only muster 3, 500 infantry, and a small number of cavalry; yet with these they held out against a numerous and continually recruited army, disputing every inch of ground, so that the whole Ottoman power was employed for nearly thirty years before they got the entire dominion of the island. In this long campaign against this brave people the Turks lost about 200,000 men! Since about the year 1675, the whole island has been under the government of the Turks.
The island of Crete is perhaps one of the most salubrious in the world. The soil is rich, and it produces no ferocious or poisonous animal. The present number of its inhabitants may amount to about 350, 200, of whom about 200 are Jews, 150,000 Greeks, and 200,000 Turks. This is a large population for a place under Turkish despotism; but had it the blessings of a free government, it could support at least treble the number.
The island is divided into twelve bishops' sees, under the patriarch of Constantinople; but though the execrable Turks profess to allow to the Christians the free exercise of their religion, yet they will not permit them to repair their churches. It is only by the influence of large sums of gold, paid to the pachas, that they can keep their religious houses from total dilapidation. The Mohammedans have indeed converted most of the Christian temples into mosques. In Candia, the metropolis, they have left two churches to the Greeks, one to the Armenians, and a synagogue to the Jews. Candia is about five hundred miles from Constantinople. Is it not strange that the maritime powers of Europe have not driven those oppressors of the human race from this and every inch of Christian ground which they have usurped by treachery and violence, and which they continue to govern by despotism and cruelty?
Many have observed the affinity that subsists between the First Epistle to Timothy and this to Titus. Both epistles are directed to persons left by the writer to preside in their respective Churches during his absence. Both epistles are principally occupied in describing the qualifications of those who should be appointed to ecclesiastical offices; and the ingredients in this description are nearly the same in both epistles. Timothy and Titus are both cautioned against the same prevailing corruptions; the phrases and expressions in both letters are nearly the same; and the writer accosts his two disciples with the same salutations, and passes on to the business of his epistle with the same transition.
For example: -
Unto Timothy, my own son in the faith - as I besought thee to abide still at Ephesus, etc.; Ti1 1:1-3.
To Titus, my own son after the common faith - for this cause left I thee in Crete; Tit 1:4, Tit 1:5.
If Timothy was not to give heed to fables and endless genealogies which minister questions, Ti1 1:4;
Titus was also to avoid foolish questions and genealogies, Tit 3:9; not giving heed to Jewish fables, Tit 1:14.
If Timothy was to be a pattern, (τυπος), Ti1 4:12; so was Titus, Tit 2:7.
If Timothy was to let no man despise his youth, Ti1 4:12; Titus was also to let no man despise him, Tit 2:15.
This verbal consent is also observable in some very peculiar expressions, which have no relation to the particular character of Timothy or Titus.
The phrase πιστος ὁ λογος, it is a faithful saying, occurs thrice in the First Epistle to Timothy, once in the second, and once in that to Titus; and in no other part of St. Paul's writings. These three epistles were probably written towards the close of his life, and are the only epistles written after his first imprisonment at Rome.
The same observation belongs to another singularity of expression, viz. the epithet sound, (ὑγιαινων), as applied to words or doctrine. It is thus used twice in the First Epistle to Timothy, twice in the second, and thrice in the Epistle to Titus; besides two cognate expressions, ὑγιαινοντας τῃ πιστει, sound in the faith, and λογον ὑγιη, sound speech. And the word is not found in the same sense in any other part of the New Testament.
The phrase God our Savior stands in the same predicament. It is repeated three times in the First Epistle to Timothy, and thrice in the Epistle to Titus; but does not occur in any other book of the New Testament, except once in the Epistle of Jude.
Similar terms, though intermixed with others, are employed in the two epistles, in enumerating the qualifications required in those who should be advanced to the station of authority in the Church; compare Ti1 3:2-4 with Tit 1:6-8.
The most natural accounts which can be given of these resemblances, is to suppose that the two epistles were written nearly at the same time, and whilst the same ideas and phrases dwelt in the writer's mind.
The journey of St. Paul to Crete, alluded to in this epistle, in which Titus was left in Crete to set in order the things which were wanting, must be carried to the period which intervened between his first and second imprisonment. For the history of the Acts, which reaches to the time of St. Paul's imprisonment, contains no account of his going to Crete, except upon his voyage as a prisoner to Rome; and that this could not be the occasion referred to in this epistle, is evident from hence, that when St. Paul wrote this epistle he appears to have been at liberty; whereas, after that voyage, he continued at least two years in confinement.
It is agreed that St. Paul wrote his First Epistle to Timothy from Macedonia; and that he was in these parts, i.e. in the Peninsula, when he wrote the Epistle to Titus, is rendered probable by his directing Titus to come to him in Nicopolis. The most noted city of that name was in Epirus, near to Actium; but the form of speaking, as well as the nature of the case, renders it probable that the writer was in the neighborhood of this city when he dictated this direction to Titus.
Upon the whole, if we be allowed to suppose that St. Paul, after his liberation at Rome, sailed into Asia, taking Crete in his way; and that from Asia, and from Ephesus its capital, he proceeded to Macedonia, and, crossing the Peninsula in his progress, came into the neighborhood of Nicopolis; we have a route which falls in with every thing. It executes the intention expressed by the apostle of visiting Colosse and Philippi, as soon as he should be set at liberty at Rome. It allows him to leave "Titus at Crete," and "Timothy at Ephesus, as he went into Macedonia;" and he wrote to both not long after from the Peninsula of Greece, and probably the neighborhood of Nicopolis; thus bringing together the dates of these two epistles, and thereby accounting for that affinity between them, both in subject and language, which has been above pointed out. Though the journey thus traced out for St. Paul be in a great measure hypothetical, yet it is a species of consistency which seldom belongs to falsehood, to admit of an hypothesis which includes a great number of independent circumstances without contradiction. See Paley's Horae Paulinae, p. 321

The apostle's statement of his character, his hope, and his function, Tit 1:1-3. His address to Titus, and the end for which he left him in Crete, Tit 1:4, Tit 1:5. The qualifications requisite in those who should be appointed elders and bishops in the Church of God, Tit 1:6-9. Of false teachers, Tit 1:10, Tit 1:11. The character of the Cretans, and how they were to be dealt with, Tit 1:12-14. Of the pure, the impure, and false professors of religion, Tit 1:15, Tit 1:16.

Albert Barnes: Notes on the Bible - 1834
Introduction to Titus
Section 1. The History of Titus
Of Titus nothing more is certainly known than what we find in the epistles of Paul. It is somewhat remarkable that there is no mention of him in the Acts of the Apostles, nor does his name occur in the New Testament anywhere, except in the writings of the apostle Paul. From his incidental allusions to him, we learn the following particulars respecting him.
(1.) he was by birth a Gentile. In Gal 2:3, he is called a Greek, and it is certain from that passage that he had not been circumcised, and the probability is, that up to the time of his conversion he had lived as other Gentiles, and had not been converted to the Jewish faith. His father and mother were, doubtless, both Greeks, and thus he was distinguished from Timothy, whose mother was a Jewess, but whose father was a Greek; Act 16:3; compare Notes on Gal 2:3. If Titus had been proselyted to the Jewish faith, it is to be presumed that he would have been circumcised.
(2.) he had been converted to Christianity by the instrumentality of Paul himself. This is clear from the epistle, Tit 1:4, "To Titus, mine own son, after the common faith;" see the notes at Ti1 1:2. This is language which the apostle would not have used of one who had been converted by the instrumentality of another. But where he lived, and when or how he was converted, is wholly unknown. As to the time when he was converted, it is known only that this occurred before the fourteenth year after the conversion of Paul, for at that time Titus, a Christian, was with Paul at Jerusalem; Gal 2:1. As to the place where he lived, there seems some reason to suppose that it was in some part of Asia Minor - for the Greeks abounded there; Paul laboured much there; and there were numerous converts made there to the Christian faith. Still this is not by any means certain.
(3.) Titus went with Paul to Jerusalem when he was deputed by the church at Antioch with Barnabas, to lay certain questions before the apostles and eiders there in reference to the converts from the Gentiles; Acts 15; compare Gal 2:1. It is not known why he took Titus with him on that occasion and the reasons can be only conjectural; see Notes on Gal 2:1. It is possible that he was taken with him to Jerusalem because his was a case in point in regard to the question which was to come before the apostles and elders there. It is not improbable, from an expression which Paul uses in describing his visit there - "neither was Titus compelled to be circumcised " - that the case came up for discussion, and that strenuous efforts were made by the Judaizing portion there (compare Gal 2:4), to have him circumcised. Paul and Barnabas, however, so managed the cause that the principle was settled that it was not necessary that converts from the heathen should be circumcised; Act 15:19-20.
(4.) after the council at Jerusalem, it seems probable that Titus returned with Paul and Barnabas, accompanied by Silas and Judas Act 15:23, and that afterwards he attended the apostle for a considerable time in his travels and labours. This appears from a remark in Co2 8:23; "Whether any do inquire of Titus, he is my partner and fellow-helper concerning you." From this it would seem, that he had been with Paul; that he was as yet not well known; and that the fact that he had been seen with him had led to inquiry who he was, and what was the office which he sustained. That he was also a companion of Paul, and quite essential to his comfort in his work, is apparent from the following allusions to him in the same epistle - Co2 7:6 - "God, that comforteth those who are cast down, comforted us by the coming of Titus;" Co2 2:13. "I had no rest in my spirit because I found not Titus my brother;" Co2 7:13. "Yea and exceedingly the more joyed we for the joy of Titus;" compare Ti2 4:10; Co2 12:18.
(5.) there is reason to believe that Titus spent some time with the apostle in Ephesus. For the First Epistle to the Corinthians was written at Ephesus, and was sent by the hand of Titus; Introduction to 1 Corinthians, Section 6. It is to be presumed also, that he would on such an occasion send some one with the epistle in whom he had entire confidence, and who had been so long with him as to become familiar with his views. For Titus, on this occasion, was sent not only to bear the epistle, but to endeavour to heal the divisions and disorders there, and to complete a collection for the poor saints in Jerusalem which the apostle had himself commenced; compare the notes at Co2 2:13; Co2 7:6; Co2 8:6. After this he met Paul in Macedonia Co2 7:5-6, but whether he was with him when he went with the collection to Jerusalem, and during his imprisonment in Cesarea, or on his voyage to Rome, we have no information.
(6.) we next hear of him as being left by the apostle in the island of Crete, that he might "set in order the things that were wanting, and ordain elders in every city;" Tit 1:5. This is supposed to have occurred about the year 62, and after the first imprisonment of the apostle at Rome. It is evidently implied that the apostle had been himself there with him, and that he had undertaken to accomplish some important object there, but that something had pRev_ented his completing it, and that he had left Titus to finish it. This was clearly a temporary arrangement, for there is no evidence that it was designed that Titus should be a permanent "bishop" of Crete, or that he remained there long. That he did not design that he should be a permanent bishop of that island, is clear from Tit 3:12, where the apostle directs him, when he should send Artemas to take his place, to come to him to Nicopolis. If Titus was a prelatical bishop, the apostle would not in this summary manner have superseded him, or removed him from his diocese.
(7.) he was with Paul in Rome during his second imprisonment there. He did not, however, remain with him until his trial, but left him and went into Dalmatia; Ti2 4:10. For the probable reason why he had gone there, see Notes on that place. What became of him afterward, we are not informed. The tradition is, that he returned to Crete, and preached the gospel there and in the neighbouring islands, and died at the age of 94. But this tradition depends on no certain evidence.
Section 2. The Island of Crete
As Paul Tit 1:5 says that he had left Titus in Crete to perform an important service there, and as the instructions in this epistle doubtless had some peculiar applicability to the state of things existing there, it is of importance, in order to a correct understanding of the epistle, to have some knowledge of that island, and of the circumstances in which the gospel was introduced there.
The island of Crete, now Candia, is one of the largest islands in the Mediterranean, at the south of all the Cyclades. See the Map of Asia Minor, prefixed to the Acts of the Apostles. Its name is said by some to have been derived from the Curetes, who are supposed to have been its first inhabitants; by others, from the nymph Crete, daughter of Hesperus; and by others, from Cres, a son of Jupiter and the nymph Idaea. The ancient authors in general say that Crete was originally peopled from Palestine. According to Bochart (Lib. 5, c. 15), that part of Palestine which lies by the Mediterranean was called by the Arabs Keritha, and by Syrians Creth; and the Hebrews called the inhabitants Crethi, or Crethim, which the Septuagint has rendered Κρητας Krē tas - Cretans; Eze 25:16; Zep 2:5. It would be easy to pass from Palestine to the island of Crete. Sir Isaac Newton, also, is of opinion that Crete was peopled from Palestine. He says, "Many of the Phoenicians and Syrians, in the year before Christ 1045, fled from Zidon, and from king David, into Asia Minor, Crete, Greece, and Libya, and introduced letters, music, poetry, the Octaeteris, metals and their fabrication and other arts, sciences, and customs of the Phoenicians. Along with these Phoenicians came a sort of men skilled in religious mysteries, arts, and sciences of Phoenicia, and settled in several places, under the names of Curetes, Idaei, Dactyli," etc.
According to Pliny, the extent of Crete from east to west is about 270 miles, but its breadth nowhere exceeds fifty miles. The early inhabitants are generally supposed to be the Eteocretes of Homer; but their origin is unknown. Minos, who had expelled his brother Sarpedon from the throne, first gave laws to the Cretans, and, having conquered the pirates who infested the Aegean sea, established a powerful navy. In the Trojan war, Idomeneus, sovereign of Crete, led its forces to war in eighty vessels - a number little inferior to those commanded by Agamemnon himself. At this period, the island appears to have been inhabited by a mixed population of Greeks and barbarians. After the Trojan war, the principal cities formed themselves into several republics, for the most part independent, while some of them were connected with federal ties. The Cretan code of laws was supposed by many to have furnished Lycurgus with the model of his most salutary regulations.
It was founded on the just basis of liberty and an equality of rights, and its great aim was to promote social harmony and peace, by enforcing temperance and frugality. In regard to this code, see Anthon'S Class. Dic., Art. Creta. In the time of Polybius (bc 203), the Cretans had much degenerated from their ancient character; for he charges them repeatedly with the grossest immorality, and the basest vices. Polyb. 4, 47, 53; Id. 6, 46. We know, also, with what severity they are reproved by Paul, in the words of Epimenides; see the notes at Tit 1:12. Crete was subdued by the Romans, and became a part of a Roman province. The interior of the island is very hilly and woody, and intersected with fertile valleys. Mount Ida, in the center of the island, is the principal mountain, and surpasses all the others in elevation. The island contains no lakes, and its rivers are mostly mountain torrents, which are dry during the summer season.
The valleys, or sloping plains, in the island are represented as very fertile. The greater portion of the land is not cultivated; but it might produce sugar-cane, excellent wine, and the best kind of fruit. It has a delightful climate, and is remarkably healthful. The ancients asserted that this delightful island, the birth-place of Jupiter, was freed, by the indulgence of the gods, from every noxious animal. No quadrupeds of a ferocious character belong to it. The wild goat is the only inhabitant of the forest and the lofty mountains, and sheep overspread the plains, and graze undisturbed by ravenous enemies. The island now is under Turkish rule, and is divided into three pachaliks; but the inhabitants are mostly Greeks, who are kept in a state of great depression. The native Candians are of the Greek church, and are allowed the free exercise of their religion. The island is divided into twelve bishoprics, the bishop of one of which assumes the title of archbishop, and is appointed by the patriarch of Constantinople. The situation of this island for commerce can scarcely be surpassed. It is at an almost equal distance from Asia, Europe, and Africa, and might be made the emporium for the manufactures and agricultural productions of each; but, from the oppressive nature of the government, the indolence of the Turks, and the degraded state of the Greeks, those advantages are not improved, and its condition partakes of that of the general condition of the Turkish empire.
This island was formerly famous for its hundred cities; it is distinguished in the ancient fabulous legends for the arrival there of Europa, on a bull, from Phoenicia; for the laws of Minos; for the labyrinth, the work of Daedalus; and, above all, as the place where Jupiter was born and was buried. According to the fables of mythology, he was born in a cavern near Lyctus, or Cnosus; was rocked in a golden cradle; was fed with honey, and with the milk of the goat Amalthea, while the Curetes danced around him, clashing their arms, to pRev_ent his cries from being heard by Saturn. He became, according to the legend, the king of Crete, and was buried on the island. See Anthon, Class. Dic., Art. Jupiter.
Section 3. The introduction of the gospel into Crete
We have no certain information in regard to the time when the gospel was first preached in Crete, nor by whom it was done. There are some circumstances mentioned, however, which furnish all the light which we need on this point, in order to an understanding of the epistle before us. Among the persons who were in Jerusalem on the day of Pentecost, and who were converted there, Cretans are mentioned Act 2:11; and it is highly probable that, when they returned to their homes, they made the gospel known to their countrymen. Yet history is wholly silent as to the method by which it was done, and as to the result on the minds of the inhabitants. As no visit of any of the apostles to that island is mentioned by Luke in the Acts of the Apostles, it may be presumed that the gospel there had not produced any very marked success; and the early history of Christianity there is to us unknown.
It is clear from the epistle before us Tit 1:5, that the apostle Paul was there on some occasion, and that the gospel, either when he was there or before, was attended with success. "For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain elders in every city." Here it is manifest that Paul had been there with Titus; that he had commenced some arrangements which he had not been able himself to complete; and that the gospel had had an effect extensively on the island, since he was to ordain eiders "in every city."
It is not certainly known, however, when Paul was there. There is no mention in the Acts of the Apostles of his having been there, except when he was on his way to Rome Act 27:7-8; and this was in such circumstances as to preclude the supposition that that was the time referred to in this epistle, for.
(1.) Titus was not then with him:
(2) there is no reason to suppose that he remained there long enough to preach the gospel to any extent, or to establish churches.
He was sailing to Rome as a prisoner, and there is no probability that he would be permitted to go at large and preach for any considerable time. There is, therefore, a moral certainty that it must have been on some other occasion. "It is striking," says Neander (History of the Planting of the Christian Church, vol. 1, pp. 400, 401), "that while Luke in the Acts reports so fully and circumstantially the occurrences of the apostles last voyage to Rome, and mentions his stay in Crete, he says not a word (contrary to his usual practice in such cases) of the friendly reception given to him by the Christians there, or even of his meeting them at all. Hence, we may conclude that no Christian churches existed in that island, though that transient visit would naturally give rise to the intention of planting the gospel there, which he probably fulfilled soon after he was set at liberty, when he came into these parts."
There is reason to believe that Paul, after his first imprisonment, at Rome, was released, and again visited Asia Minor and Macedonia. See Introduction to 2 Timothy. On this journey, it is not improbable that he may have visited Crete, having, as Neander supposes, had his attention called to this island as a desirable place for preaching the gospel, when on his way to Rome. "If we may be allowed to suppose," says Dr. Paley (Hor. Paul.), "that Paul, after his liberation at Rome, sailed into Asia, taking Crete in his way; that from Asia, and from Ephesus, the capital of that country, he proceeded into Macedonia, and, crossing the peninsula in his progress, came into the neighbourhood of Nicopolis, we have a route which falls in with everything. It executes the intention expressed by the apostle of visiting Colosse and Philippi, as soon as he should be set at liberty at Rome. It allows him to leave 'Titus at Crete,' and 'Timothy at Ephesus, as he went into Macedonia,' and to write to both, not long after, from the peninsula of Greece, and probably from the neighbourhood of Nicopolis, thus bringing together the dates of these two letters" (1 Tim. and Titus), "and thereby accounting for that affinity between them, both in subject and language, which our remarks have pointed out. I confess that the journey which we have thus traced out for Paul is in a great measure hypothetic; but it should be observed that it is a species of consistency which seldom belongs to falsehood, to admit of an hypothesis which includes a great number of remote and independent circumstances without contradiction." See Neander, History of the Planting of the Churches, i. 401. Compare, however, Introduction to 1 Timothy, Section 2.
Why Paul left Crete without completing the work which was to be done, and especially without ordaining the eiders himself, is not certainly known. There is evidently a striking resemblance between the circumstances which induced him to leave Titus there, and those which existed at Ephesus when he left Timothy there to complete an important work; Ti1 1:3-4. We know that Paul was driven away from Ephesus before he had finished the work there which he had purposed to accomplish Acts 19; Act 20:1; and it is not at all improbable that some such disturbance took place in Crete. Compare Koppe, Proleg. p. 194. When he thus left, he committed to Titus the work which he had designed to accomplish, with instructions to finish it as soon as possible, and then to come to him at Nicopolis; Tit 3:12.
Section 4. The place, time, and occasion of writing the epistle
There has been much diversity of opinion as to the time and place of writing this epistle.
In regard to the place, there can be little doubt that it was at a Nicopolis; for the apostle, in Tit 3:12, directs Titus to come to him at that place. But it is not easy to determine what Nicopolis is meant, for there were many cities of that name. The person who affixed the subscription at the end of the epistle, affirms that it was "Nicopolis of Macedonia;" but, as has been frequently remarked in these Notes, these subscriptions are of no authority. The name Nicopolis (meaning, properly, a city of victory - νίκη nikē and πόλις polis) was given to several places. There was a city of this name in Thrace, on the river Nessus, now called Nikopi. There was also a city of the same name in Epirus, two in Moesia, another in Armenia, another in Cilicia, and another in Egypt, in the vicinity of Alexandria. It is by no means easy to ascertain which of these cities is meant, though, as Paul was accustomed to travel in Greece and Asia Minor, there seems to be a probability that one of those cities is intended.
The only way of determining this with any degree of probability, is, to ascertain what city was best known by that name at the time when the epistle was written, or what city one would be likely to go to, if he were directed to go to Nicopolis, without any further specification - as if one were directed to go to Philadelphia, London, or Rome. In such a case, he would go to the principal city of that name, though there might be many other smaller places of that name also. But even this would not be absolutely certain, for Paul may have specified to Titus the place where he expected to go before he left him, so that he would be in no danger of doubt where the place was. But if we were to allow this consideration to influence us in regard to the place, there can be little doubt that the city which he meant was Nicopolis in Epirus, and the common opinion has been that the apostle alludes to this city.
This Nicopolis was situated in Epirus, in Greece, north-west of Corinth and Athens, on the Ambracian gulf, and near its mouth. See the Map prefixed to the Acts of the Apostles. On the same gulf, and directly opposite to Nicopolis, is Actium, the place where Augustus achieved a signal victory over Mark Antony; and the city of Nicopolis he built in honour of that victory. Augustus was anxious to raise this city to the highest rank among the cities of Greece, and caused games to be celebrated there, with great pomp, every few years. Having afterwards fallen into decay, the city was restored by the emperor Julian. Modern travelers describe the remains of Nicopolis as very extensive; the site which they now occupy is called PRev_esa Vecchia. See Anthon's Class. Dic. It should be said, however, that there is no absolute certainty about the place where the epistle was written. Macknight and Benson suppose it was at Colosse; Lardner supposes it was in or near Macedonia; Hug, at Ephesus.
If the epistle was written from the Nicopolis referred to, then it was probably after Paul's first imprisonment at Rome. If so, it was written about the year 63 or 64. But there is great diversity of opinion as to the time. Lardner and Hug place it in the year 56. It is of no material importance to be able to determine the exact time.
The occasion on which it was written is specified by the apostle himself, with such clearness, that there can be no doubt on that point. Paul had left Titus in Crete, to "set in order the things which were wanting, and to ordain elders in every city" Tit 1:5; and as he had himself, perhaps, been called to leave suddenly, it was important that Titus should have more full instructions than he had been able to give him on various points of duty, or, at any rate, that he should have permanent instructions to which he could refer. The epistle is occupied, therefore, mainly with such counsels as were appropriate to a minister of the gospel engaged in the duties which Titus was left to discharge.
The principal difficulties which it was apprehended Titus would meet with in the performance of his duties there, and which in fact made his labours there desirable, arose from two sources: (1.) the character of the Cretans themselves; and (2.) the influence of Judaizing teachers.
(1.) the character of the Cretans themselves was such as to demand the vigilance and care of Titus. They were a people characterized for insincerity, falsehood, and gross living; Tit 1:12. There was great danger, therefore, that their religion would be hollow and insincere, and great need of caution lest they should be corrupted from the simplicity and purity required in the gospel; Tit 1:13.
(2.) the influence of Judaizing teachers was to be guarded against. It is evident from Act 2:11, that there were Jews residing there; and it is probable that it was by those who had gone from that island to Jerusalem to attend the feast of the Pentecost, and who had been converted on that occasion, that the gospel was first introduced there. From this epistle, also, it is clear that one of the great dangers to piety in the churches of Crete, arose from the efforts of such teachers, and from the plausible arguments which they would use in favour of the Mosaic law; see Tit 1:10, Tit 1:14-16; Tit 3:9. To counteract the effect of their teaching, it was necessary to have ministers of the gospel appointed in every important place, who should be qualified for their work. To make these arrangements, was the great design for which Titus was left there; and to give him full information as to the kind of ministers which was needed, this epistle was written.
There is a very striking resemblance between this epistle and the first epistle to Timothy. See Paley's Horae Paulinae. "Both letters were addressed to persons left by the writer to preside in their respective churches during his absence. Both letters are principally occupied in describing the qualifications to be sought for in those whom they should appoint to offices in the church; and the ingredients of this description are, in both letters, nearly the same. Timothy and Titus, likewise, are cautioned against the same pRev_ailing corruptions, and, in particular, against the same misdirection of their cares and studies." Paley. This similarity is found, not only in the general structure of the epistles, but also in particular phrases and expressions; compare Ti1 1:2-3, with Tit 1:4-5; Ti1 1:4, with Tit 1:14; Tit 3:9; Ti1 4:12, with Tit 3:7; Tit 2:15; Ti1 3:2-4, with Tit 1:6-8.
It is evident, from this, that the epistles were written by the same person, and to those who were in substantially the same circumstances. They are incidental proofs that they are genuine, and were written by the person, and to the persons, whose names appear, and on the occasions which are said in the epistle to have existed. On the subjects in this introduction, the reader may consult Macknight's Introduction to the Epistle; Michaelis's Introduction; Benson, Koppe, and especially Paley's Horae Paulinae - a work which will never be consulted without profit.

This chapter embraces the following points:
1. The usual inscription and salutation; Tit 1:1-4. In this Paul declares himself to be the author of the epistle, and asserts in the strongest manner his claims to the apostleship. He alludes to the great cause in which, as an apostle, he was engaged - as acting under the eternal plan of God for the salvation of the elect, and appointed to communicate the glorious truths of that system which had been now Rev_ealed to mankind. The object of this seems to be to impress the mind of Titus with his right to give him instruction.
2. A statement of the object for which Titus had been left in Crete, and the general character of the work which he was to perform there; Tit 1:5.
3. The qualifications of those who were to be ordained to the ministry; Tit 1:6-9. The characteristics laid down are substantially the same as in 1 Tim. 3.
4. Reasons for great caution and prudence in thus appointing elders over the churches; Tit 1:10-13. Those reasons arose from the character of the Cretans. There were many deceivers there, and the character of the Cretans was such that there was great danger that they who professed to be Christians would be hypocritical, and if put into the eldership that they would do great injury to the cause.
5. A solemn charge to Titus to rebuke them faithfully for their pRev_ailing and characteristic vices, and to avoid giving any countenance to that for which they were so much distinguished; Tit 1:13-16.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Tit 1:1, For what end Titus was left in Crete; Tit 1:6, How they that are to be chosen ministers ought to be qualified; Tit 1:11, The mouths of evil teachers to be stopped; Tit 1:12, and what manner of men they be.
John Gill
INTRODUCTION TO TITUS 1
This chapter contains the inscription of the epistle, the apostle's salutation and preface to it; an account of the qualifications of an eider, or pastor of a church; a description of these teachers; and a charge to Titus to rebuke the Cretians for their errors and immoralities. The inscription and salutation are in Tit 1:1, in which the writer of the epistle is described by his name and office; by the faith and hope he had; and by the ministration of the Gospel, committed to him by the order of Christ: and the person to whom it is written is mentioned by name; and is described by the spiritual relation he stood in to the apostle, and to whom he wishes grace, mercy, and peace: the preface to the epistle is in Tit 1:5 which gives the reason of the apostle's leaving Titus in Crete, which was to set things in order there, and to ordain elders in all the churches; which leads him to point at the necessary qualifications of them for his direction; some of which respect their moral life and conversation, and others their doctrine, and are in Tit 1:6 and on occasion of the latter, and which is a reason why the elders should be sound in the faith, and hold it fast, the apostle takes notice of the false teachers that were in Crete, whom he describes by their noisy, vain, and deceitful talk; by their being pernicious and hurtful to whole families; and by their covetousness and sensuality, which is confirmed by a testimony out of one of the Cretian poets, Tit 1:10 wherefore he charges Titus sharply to rebuke either these false teachers, or those they had corrupted, that they regard sound doctrine, and not Jewish fables, and the commandments of erroneous men, Tit 1:13 and instances in things forbidden in the law of Moses as unclean, which were not now to be attended to by those who were pure in heart, and sound in faith, to whom all things were pure and lawful; and as for others that were impure, whose minds and consciences were defiled, and were unbelieving, nothing was pure to them, Tit 1:15 and who are further described as professors in words of the true knowledge of God, and yet practically were deniers of him; and as abominable in their nature and actions, disobedient to law and Gospel, and unfit for any good work whatever, Tit 1:16.
1:11:1: [5029] Պաւղոս ծառայ Աստուծոյ, եւ առաքեալ Յիսուսի Քրիստոսի, ըստ հաւատոց ընտրելո՛ցն Աստուծոյ, եւ ՚ի գիտութի՛ւն ճշմարտութեան, որ ընդ աստուածպաշտութեանն է[5030]. [5029] ՚Ի վերնագրիս ոմանք. Թուղթ առ Տիտոս։[5030] Ոմանք. Հաւատոցն ընտրելոց Աստուծոյ, եւ գիտութիւն... եւ ընդ աստուածպաշ՛՛։
1 Պօղոսը՝ ծառայ Աստծու եւ առաքեալ Յիսուս Քրիստոսի, որ կոչուած է բերելու Աստծու ընտրեալներին հաւատի եւ ճշմարտութեան գիտութեանը, որ աստուածապաշտութեամբ է
1 Պօղոս՝ Աստուծոյ ծառայ եւ Յիսուս Քրիստոսի առաքեալ՝ կանչուած Աստուծոյ ընտրեալներուն հաւատքն ու ճշմարտութեան գիտութիւնը առաջնորդելու, որ աստուածպաշտութեան համաձայն է,
Պաւղոս, ծառայ Աստուծոյ եւ առաքեալ Յիսուսի Քրիստոսի, ըստ հաւատոց ընտրելոցն Աստուծոյ, եւ ի գիտութիւն ճշմարտութեան որ ընդ աստուածպաշտութեանն է:

1:1: [5029] Պաւղոս ծառայ Աստուծոյ, եւ առաքեալ Յիսուսի Քրիստոսի, ըստ հաւատոց ընտրելո՛ցն Աստուծոյ, եւ ՚ի գիտութի՛ւն ճշմարտութեան, որ ընդ աստուածպաշտութեանն է[5030].
[5029] ՚Ի վերնագրիս ոմանք. Թուղթ առ Տիտոս։
[5030] Ոմանք. Հաւատոցն ընտրելոց Աստուծոյ, եւ գիտութիւն... եւ ընդ աստուածպաշ՛՛։
1 Պօղոսը՝ ծառայ Աստծու եւ առաքեալ Յիսուս Քրիստոսի, որ կոչուած է բերելու Աստծու ընտրեալներին հաւատի եւ ճշմարտութեան գիտութեանը, որ աստուածապաշտութեամբ է
1 Պօղոս՝ Աստուծոյ ծառայ եւ Յիսուս Քրիստոսի առաքեալ՝ կանչուած Աստուծոյ ընտրեալներուն հաւատքն ու ճշմարտութեան գիտութիւնը առաջնորդելու, որ աստուածպաշտութեան համաձայն է,
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел, раб Божий, Апостол же Иисуса Христа, по вере избранных Божиих и познанию истины, [относящейся] к благочестию,
1:1  παῦλος δοῦλος θεοῦ, ἀπόστολος δὲ ἰησοῦ χριστοῦ κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατ᾽ εὐσέβειαν
1:1. ΠΑΥΛΟΣ (A-Paulos) δοῦλος (a-bondee) θεοῦ, (of-a-Deity,"ἀπόστολος (a-setee-off) δὲ (moreover) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) κατὰ (down) πίστιν (to-a-trust) ἐκλεκτῶν ( of-forthed-out ) θεοῦ (of-a-Deity) καὶ (and) ἐπίγνωσιν (to-an-acquainting-upon) ἀληθείας (of-an-un-secluding-of) τῆς (of-the-one) κατ' (down) εὐσέβειαν (to-a-goodly-revering-of)
1:1. Paulus servus Dei apostolus autem Iesu Christi secundum fidem electorum Dei et agnitionem veritatis quae secundum pietatem estPaul, a servant of God and an apostle of Jesus Christ, according to the faith of the elect of God and the acknowledging of the truth, which is according to godliness:
1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the knowledge of the truth which is according to godliness,
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;
1:1. Paul, a servant of God and an Apostle of Jesus Christ, in accord with the faith of God’s elect and in acknowledgment of the truth which is accompanied by piety,
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:

1: Павел, раб Божий, Апостол же Иисуса Христа, по вере избранных Божиих и познанию истины, [относящейся] к благочестию,
1:1  παῦλος δοῦλος θεοῦ, ἀπόστολος δὲ ἰησοῦ χριστοῦ κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατ᾽ εὐσέβειαν
1:1. Paulus servus Dei apostolus autem Iesu Christi secundum fidem electorum Dei et agnitionem veritatis quae secundum pietatem est
Paul, a servant of God and an apostle of Jesus Christ, according to the faith of the elect of God and the acknowledging of the truth, which is according to godliness:
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;
1:1. Paul, a servant of God and an Apostle of Jesus Christ, in accord with the faith of God’s elect and in acknowledgment of the truth which is accompanied by piety,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Приветствие Титу имеет более обширный объем, чем приветствия, имеющиеся в других посланиях апостола Павла (исключая послание к Римлянам).

По вере избранных Божиих. Это выражение зависит от слова апостол и указывает на цель апостольского служения. Апостол призван с тою целью, чтобы привести избранных к вере (предлог по - kata приближается к предлогу в - eiV и может быть заменен словами для того чтобы. Ср. I:5: посл. к Римлянам).

Познанию истины, относящейся к благочестию. Это выражение также зависит от слова апостол. Целью апостола Павла было возбудить в избранных Божиих, т. е. в тех людях, которые охотно принимают Евангелие, не только веру, но и дать им познание спасительной истины, потому что только при таком познании человек становится на путь истинного благочестия. "Причина, почему содержание Евангельского учения называется истиной, заключается, во первых, в том, что в Евангелии действительно заключается высшая истина, а затем отчасти и в том, что апостол имел в виду еретиков, которые вместо истинного Евангельского учения проповедовали иудейские басни и генеалогии" (Троицкий с. 120: и 121).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Introduction; The Apostle's Charge to Titus.A. D. 66.
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 In hope of eternal life, which God, that cannot lie, promised before the world began; 3 But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour; 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.

Here is the preface to the epistle, showing,

I. The writer. Paul, a Gentile name taken by the apostle of the Gentiles, Acts xiii. 9, 46, 47. Ministers will accommodate even smaller matters, so that they may be any furthering of acceptance in their work. When the Jews rejected the gospel, and the Gentiles received it, we read no more of this apostle by his Jewish name Saul, but by his Roman one, Paul. A servant of God, and an apostle of Jesus Christ. Here he is described by his relation and office: A servant of God, not in the general sense only, as a man and a Christian, but especially as a minister, serving God in the gospel of his Son, Rom. i. 9. This is a high honour; it is the glory of angels that they are ministering spirits, and sent forth to minister for those who shall be heirs of salvation, Heb. i. 14. Paul is described more especially as a chief minister, an apostle of Jesus Christ; one who had seen the Lord, and was immediately called and commissioned by him, and had his doctrine from him. Observe, The highest officers in the church are but servants. (Much divinity and devotion are comprehended in the inscriptions of the epistles.) The apostles of Jesus Christ, who were employed to spread and propagate his religion, were therein also the servants of God; they did not set up any thing inconsistent with the truths and duties of natural religion. Christianity, which they preached, was in order to clear and enforce those natural principles, as well as to advance them, and to superadd what was fit and necessary in man's degenerate and revolted state: therefore the apostles of Jesus Christ were the servants of God, according to the faith of God's elect. Their doctrine agreed with the faith of all the elect from the beginning of the world, and was for propagating and promoting the same. Observe, There are elect of God (1 Pet. i. 2), and in these the Holy Spirit works precious divine faith, proper to those who are chosen to eternal life (2 Thess. ii. 13, 14): God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth, whereunto he called you by our gospel. Faith is the first principle of sanctification. And the acknowledging of the truth which is after godliness. The gospel is truth; the great, sure, and saving truth (Col. i. 5), the word of the truth of the gospel. Divine faith rests not on fallible reasonings and probable opinions, but on the infallible word, the truth itself, which is after godliness, of a godly nature and tendency, pure, and purifying the heart of the believer. By this mark judge of doctrines and of spirits--whether they be of God or not; what is impure, and prejudicial to true piety and practical religion, cannot be of divine original. All gospel truth is after godliness, teaching and nourishing reverence and fear of God, and obedience to him; it is truth not only to be known, but acknowledged; it must be held forth in word and practice, Phil. ii. 15, 16. With the heart man believes to righteousness, and with the mouth confession is made unto salvation, Rom. x. 10. Such as retain the truth in unrighteousness neither know nor believe as they ought. To bring to this knowledge and faith, and to the acknowledging and professing of the truth which is after godliness, is the great end of the gospel ministry, even of the highest degree and order in it; their teachings should have this chief aim, to beget faith and confirm in it. In (orfor) hope of eternal life, v. 2. This is the further intent of the gospel, to beget hope as well as faith; to take off the mind and heart from the world, and to raise them to heaven and the things above. The faith and godliness of Christians lead to eternal life, and give hope and well-grounded expectation of it; for God, that cannot lie, hath promised it. It is the honour of God that he cannot lie or deceive: and this is the comfort of believers, whose treasure is laid up in his faithful promises. But how is he said to promise before the world began? Answer, By promise some understand his decree: he purposed it in his eternal counsels, which were as it were his promise in embryo: or rather, say some, pro chronon aionion is before ancient times, or many years ago, referring to the promise darkly delivered, Gen. iii. 15. Here is the stability and antiquity of the promise of eternal life to the saints. God, who cannot lie, hath promised before the world began, that is, many ages since. How excellent then is the gospel, which was the matter of divine promise so early! how much to be esteemed by us, and what thanks due for our privilege beyond those before us! Blessed are your eyes, for they see, &c. No wonder if the contempt of it be punished severely, since he has not only promised it of old, but (v. 3) has in due times manifested his word through preaching; that is, made that his promise, so darkly delivered of old, in due time (the proper season before appointed) more plain by preaching; that which some called foolishness of preaching has been thus honoured. Faith comes by hearing, and hearing by the word of God, by the word preached. Which is committed unto me. The ministry is a trust; none taketh this honour, but he who is thereunto appointed; and whoso is appointed and called must preach the word. 1 Cor. ix. 16, Woe is unto me if I preach not the gospel. Nonpreaching ministers are none of the apostle's successors. According to the commandment of God our Saviour. Preaching is a work appointed by a God as a Saviour. See a proof here of Christ's deity, for by him was the gospel committed to Paul when he was converted (Acts ix. 15, 17, and ch. xxii. 10, 14, 15), and again when Christ appeared to him, v. 17-21. He therefore is this Saviour; not but that the whole Timothy concur therein: the Father saves by the Son through the Spirit, and all concur in sending ministers. Let none rest therefore in men's calling, without God's; he furnishes, inclines, authorizes, and gives opportunity for the work.

II. The person written to, who is described, 1. By his name, Titus, a Gentile Greek, yet called both to the faith and ministry. Observe, the grace of God is free and powerful. What worthiness or preparation was there in one of heathen stock and education? 2. By his spiritual relation to the apostle: My own (or my genuine) son, not by natural generation, but by supernatural regeneration. I have begotten you through the gospel, said he to the Corinthians, 1 Cor. iv. 15. Ministers are spiritual fathers to those whom they are the means of converting, and will tenderly affect and care for them, and must be answerably regarded by them. "My own son after the common faith, that faith which is common to all the regenerate, and which thou hast in truth, and expressest to the life." This might be said to distinguish Titus from hypocrites and false teachers, and to recommend him to the regard of the Cretans, as being among them a lively image of the apostle himself, in faith, and life, and heavenly doctrine. To this Titus, deservedly so dear to the apostle, is,

III. The salutation and prayer, wishing all blessings to him: Grace, mercy, and peace, from God the Father, and the Lord Jesus Christ our Saviour. Here are, 1. The blessings wished: Grace, mercy, and peace. Grace, the free favour of God, and acceptance with him. Mercy, the fruits of that favour, in pardon of sins, and freedom from all miseries by it, both here and hereafter. And peace, the positive effect and fruit of mercy. Peace with God through Christ who is our peace, and with the creatures and ourselves; outward and inward peace, comprehending all good whatsoever, that makes for our happiness in time and to eternity. Observe, Grace is the fountain of all blessings. Mercy, and peace, and all good, spring out of this. Get into God's favour, and all must be well; for, 2. These are the persons from whom blessings are wished: From God the Father, the fountain of all good. Every blessing, every comfort, comes to us from God as a Father; he is the Father of all by creation, but of the good by adoption and regeneration. And the Lord Jesus Christ our Saviour, as the way and means of procurement and conveyance. All is from the Father by the Son, who is Lord by nature, heir of all things, and our Lord, Redeemer, and head, ordering and ruling his members. All are put under him; we hold of him, as in capite, and owe subjection and obedience to him, who is also Jesus and Christ, the anointed Saviour, and especially our Saviour, who believe in him, delivering us from sin and hell, and bringing us to heaven and happiness.

Thus far is the preface to the epistle; then follows the entrance into the matter, by signifying the end of Titus's being left in Crete.

Ordination of Elders.A. D. 66.
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:

Here is the end expressed,

I. More generally: For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting. This was the business of evangelists (in which office Titus was), to water where the apostles had planted (1 Cor. iii. 6), furthering and finishing what they had begun; so much epidiorthoun imports, to order after another. Titus was to go on in settling what the apostle himself had not time for, in his short stay there. Observe, 1. The apostle's great diligence in the gospel; when he had set things on foot in one place, he hastened away to another. He was debtor to the Greeks and to the barbarians, and laboured to spread the gospel as far as he could among them all. And, 2. His faithfulness and prudence. He neglected not the places that he went from; but left some to cultivate the young plantation, and carry on what was begun. 3. His humility; he disdained not to be helped in his work, and that by such as were not of so high a rank in the ministry, nor of so great gifts and furniture, as himself; so that the gospel might be furthered and the good of souls promoted, he willingly used the hands of others in it: a fit example for exciting zeal and industry, and engaging to faithfulness and care of the flock, and present or absent, living and dying, for ministers, as much as in them lies, to provide for the spiritual edification and comfort of their people. We may here also observe, 4. That Titus, though inferior to an apostle, was yet above the ordinary fixed pastors or bishops, who were to tend particular churches as their peculiar stated charge; but Titus was in a higher sphere, to ordain such ordinary pastors where wanting, and settle things in their first state and form, and then to pass to other places for like service as there might be need. Titus was not only a minister of the catholic church (as all others also are), but a catholic minister. Others had power habitual, and in actu primo, to minister any where, upon call and opportunity; but evangelists, such as Titus was, had power in actu secundo et exercito, and could exercise their ministry wherever they came, and claim maintenance of the churches. They were every where actually in their diocese or province, and had a right to direct and preside among the ordinary pastors and ministers. Where an apostle could act as an apostle an evangelist could act as an evangelist; for they worked the work of the Lord as they did (1 Cor. xvi. 10), in a like unfixed and itinerant manner. Here at Crete Titus was but occasionally, and for a short time; Paul willed him to despatch the business he was left for, and come to him at Nicopolis, where he purposed to winter; after this he was sent to Corinth, was with the apostle at Rome, and was sent thence into Dalmatia, which is the last we read of him in scripture, so that from scripture no fixed episcopacy in him does appear; he left Crete, and we find not that he returned thither any more. But what power had either Paul or Titus here? Was not what they did an encroachment on the rights of civil rulers? In no sort; they came not to meddle with the civil rights of any. Luke xii. 14, Who made me a judge or a divider over you? Their work was spiritual, to be carried on by conviction and persuasion, no way interfering with, or prejudicing, or weakening, the power of magistrates, but rather securing and strengthening it; the things wanting were not such as civil magistrates are the fountains or authors of, but divine and spiritual ordinances, and appointments for spiritual ends, derived from Christ the king and head of the church: for settling these was Titus left. And observe, No easy thing is it to raise churches, and bring them to perfection. Paul had himself been here labouring, and yet were there things wanting; materials are out of square, need much hewing and fitting, to bring them into right form, and, when they are set therein, to hold and keep them so. The best are apt to decay and to go out of order. Ministers are to help against this, to get what is amiss rectified, and what is wanting supplied. This in general was Titus's work in Crete: and,

II. In special: To ordain elders in every city, that is, ministers, who were mostly out of the elder and most understanding and experienced Christians; or, if younger in years, yet such as were grave and solid in their deportment and manners. These were to be set where there was any fit number of Christians, as in larger towns and cities was usually the case; though villages, too, might have them where there were Christians enough for it. These presbyters or elders were to have the ordinary and stated care and charge of the churches; to feed and govern them, and perform all pastoral work and duty in and towards them. The word is used sometimes more largely for any who bear ecclesiastical function in the church, and so the apostles were presbyters or elders (1 Pet. v. 1); but here it is meant of ordinary fixed pastors, who laboured in the word and doctrine, and were over the churches in the Lord; such as are described here throughout the chapter. This word presbyter some use in the same sense as sacerdos, and translate it priest, a term not given to gospel ministers, unless in a figurative or allusive way, as all God's people are said to be made kings and priests unto God (hiereis, not presbyterous), to offer up spiritual sacrifices of prayers, praises, and alms. But properly we have no priest under the gospel, except Christ alone, the high priest of our profession (Heb. iii. 1), who offered up himself a sacrifice to God for us, and ever lives, in virtue thereof, to make intercession in our behalf. Presbyters here therefore are not proper priests, to offer sacrifices, either typical or real; but only gospel ministers, to dispense Christ's ordinances, and to feed the church of God, over which the Holy Ghost has made them overseers. Observe, 1. A church without a fixed and standing ministry in it is imperfect and wanting. 2. Where a fit number of believers is, presbyters or elders must be set; their continuance in churches is as necessary as their first appointment, for perfecting the saints, and edifying the body of Christ, till all come to a perfect man in Christ, till the whole number of God's chosen be called and united to Christ in one body, and brought to their full stature and strength, and that measure of grace that is proper and designed for them, Eph. iv. 12, 13. This is work that must and will be doing to the world's end, to which therefore the necessary and appointed means for it must last. What praise is due to God for such an institution! What thankfulness from those that enjoy the benefits of it! What pity and prayer for such as want it! Pray the Lord of the harvest that he will send forth labourers into his harvest. Faith comes by hearing, and is preserved, maintained, and made fruitful, through it also. Ignorance and corruption, decays of good and increase of all evil, come by want of a teaching and quickening ministry. On such accounts therefore was Titus left in Crete, to set in order the things that were wanting, and to ordain elders in every city; but this he was to do, not ad libitum, or according to his own will or fancy, but according to apostolic direction.

III. The rule of his proceeding: As I had appointed thee, probably when he was going from him, and in the presence and hearing of others, to which he may now refer, not so much for Titus's own sake as for the people's, that they might the more readily yield obedience to Titus, knowing and observing that in what he did he was warranted and supported by apostolic injunction and authority. As under the law all things were to be made according to the pattern shown to Moses in the mount; so under the gospel all must be ordered and managed according to the direction of Christ, and of his chief ministers, who were infallibly guided by him. Human traditions and inventions may not be brought into the church of God. Prudent disposals for carrying on the ends of Christ's appointments, according to the general rules of the word, there may, yea, must be; but none may alter any thing in the substance of the faith or worship, or order and discipline, of the churches. If an evangelist might not do any thing but by appointment, much less may others. The church is the house of God, and to him it belongs to appoint the officers and orders of it, as he pleases: the as here refers to the qualifications and character of the elders that he was to ordain: "Ordain elders in every city, as I appointed thee, such as I then described and shall now again more particularly point out to thee," which he does from the sixth verse to the ninth inclusive.
Adam Clarke: Commentary on the Bible - 1831
1:1: Paul, a servant of God - In several places of his other epistles St. Paul styles himself the servant of Jesus Christ, but this is the only place where he calls himself the servant of God. Some think that he did this to vindicate himself against the Jews, who supposed he had renounced God when he admitted the Gentiles into his Church. But if thus to vindicate himself was at all necessary, why was it not done in his Epistle to the Romans, the grand object of which was to prove that the Gentiles came legally into the Church on believing in Christ, with out submitting to circumcision, or being laid under obligation to observe the rites and ceremonies of the Jewish law? This reason seems too fanciful. It is very likely that in the use of the phrase the apostle had no particular design; for, according to him, he who is the servant of Christ is the servant of God, and he who is God's servant is also the servant of Christ.
The faith of God's elect - The Christians, who were now chosen in the place of the Jews, who, for their obstinate rejection of the Messiah, were reprobated; i.e. cast out of the Divine favor.
The acknowledging of the truth - For the propagation of that truth, or system of doctrines, which is calculated to promote godliness, or a holy and useful life.
Albert Barnes: Notes on the Bible - 1834
1:1: Paul, a servant of God, and an apostle of Jesus Christ - See notes at Rom 1:1; compare the notes at Co1 9:1-5.
According to the faith of God's elect - Compare the Rom 8:33 note; Eph 1:4 note; Ti2 2:10 note. The meaning of the word rendered here, "according to" - κατὰ kata - is, probably, with reference to; that is, he was appointed to be an apostle with respect to the faith of those whom God had chosen, or, in order that they might be led to believe the gospel. God had chosen them to salvation, but he intended that it should be in connection with their believing, and, in order to that, he had appointed Paul to be an apostle that he might go and make known to them the gospel. It is the purpose of God to save His people, but he does not mean to save them as infidels, or unbelievers. He intends that they shall be believers first - and hence he sends his ministers that they may become such.
And the acknowledging of the truth - In order to secure the acknowledgment or recognition of the truth. The object of the apostleship, as it is of the ministry in general, is to secure the proper acknowledgment of the truth among men.
Which is after godliness - Which tends to promote piety towards God. On the word rendered godliness, see the notes at Ti1 2:2; Ti1 3:16. - The truth, the acknowledgment of which Paul was appointed to secure, was not scientific, historical, or political truth: it was that of religion - that which was adapted to lead men to a holy life, and to prepare them for a holy heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: a servant: Ch1 6:49; Rom 1:1; Phi 1:1
faith: Joh 10:26, Joh 10:27; Act 13:48; Eph 2:8; Th2 2:13, Th2 2:14; Ti1 1:5
the acknowledging: Col 2:2; Ti2 2:23, Ti2 2:25; Jo1 2:23
after: Tit 2:11, Tit 2:12; Ti1 1:4, Ti1 3:16, Ti1 6:3; Pe2 1:3, Pe2 3:11
Geneva 1599
1:1 Paul, (1) a (a) servant of God, and an apostle of Jesus Christ, according to the faith of God's (b) elect, (2) and the acknowledging of the truth which is after godliness;
(1) He vouches his apostleship (not for Titus, but for the Cretian's sake) both by the testimony of his outward calling, and by his consent in which he agrees with all the elect from the beginning of the world.
(a) A minister, as Christ himself, in his office of minister and head of the Prophets, is called a servant; (Is 43:10).
(b) Of those whom God has chosen. (2) The faith in which all the elect agree, is the true and sincere knowledge of God for this purpose, that worshipping God correctly, they may at length obtain everlasting life according to the promise of God, who is true, which promise was exhibited in Christ in due time according to his eternal purpose.
John Gill
1:1 Paul, a servant of God,.... So James styles himself, Jas 1:1 and others of the apostles, as Peter and Jude, call themselves the servants of Jesus Christ; and as does the Apostle Paul also; and both seem to be esteemed by them as high characters and titles of honour, by which they chose to be described and known. Paul, before his conversion, was a servant of sin, of divers lusts and pleasures, and which he owns in this epistle, Tit 3:3 but being called by grace, he became free from the vassalage of sin, and became a servant of God, and of righteousness; and henceforward, from a principle of grace, and being constrained by love, served the Lord, and yielded obedience to his commands and ordinances, with all readiness and cheerfulness: though this character belongs to him in a higher sense than it does to believers in common; and respects his ministerial service, or his serving God in the Gospel of his Son; in which he, and others, were eminently the servants of the most high God, whose business greatly lay in showing unto men the way of salvation.
And an apostle of Jesus Christ: constituted, qualified, and sent by him to preach his Gospel; and who had his mission, commission, and doctrine from him; and was an ambassador of his, who represented him, and preached him; and had a power of working miracles to confirm his mission and ministry; and so had all the signs and proofs of an apostle in him; See Gill on Rom 1:1.
And according to the faith of God's elect: which may either denote the agreement there was between the ministry of the apostle, and the faith of the choice and eminent saints of God, under the former dispensation; he saying no other things than what Moses, and the prophets did; and laying no other foundation of salvation than they did, and which is therefore called the foundation of the apostles and prophets; and directing souls to the righteousness, sacrifice, and blood of Christ, the Lamb slain from the foundation of the world, to which the faith of Old Testament saints looked, and by whose grace they were justified, pardoned, and saved, as we are: or else the way and manner in which he became an apostle; it was "by, in, or through the faith of God's elect", as the Syriac version renders it; he was chosen of God, and brought as such to believe in Christ, and then called to be an apostle: or rather this may regard the end of his apostleship, and be rendered, "unto the faith of God's elect"; that is, either he was appointed an apostle, to preach the doctrine of faith, which once he destroyed, and which is but one, and is common to all the elect, and what is commonly received, and embraced by the elect of God, in all ages; or to be a means and instrument of bringing the elect of God to that faith in Christ, which is peculiar to them; see Rom 1:5. There are some persons who are styled the elect of God; these are not all men, some are vessels of wrath fitted to destruction, ungodly men, foreordained to condemnation and given up to believe a lie, that they might be damned; nor the Jews only, nor all of them, for though, as a nation, they were chosen, above all others, to many outward privileges, yet they were not chosen to special grace, and eternal glory; only a remnant, according to the election of grace: but these are some of both, Jews and Gentiles; some of every kindred, tongue, people, and nation; these were chosen in Christ from eternity, and are the peculiar objects of the affection and care of God, whom he calls, justifies, and glorifies: and there is a special "faith" that belongs to these; which is a spiritual looking to Christ, a going to him, a laying hold and leaning on him, and trusting in him for salvation; and this faith is peculiar to the elect of God; all men have it not, and those that have it, have it through the free gift of God; nor is it given to any but to the chosen ones. The reason why the Jews did not believe in Christ, was, because they were not of this number, Jn 10:26. And this faith is secured and, made sure to them by their election; they are chosen to it, and through it to salvation; they believe in consequence, and by virtue of it; and certainly obtain it in all ages, as well as righteousness, life, and salvation; and it is that by which they are known to be the elect of God: and the apostle mentions it in this form, and manner, to distinguish it from other faith; the faith of devils, and of reprobates, and the historical and temporal faith of hypocrites, and nominal professors.
And the acknowledging of the truth; by which is meant the Gospel, often called the truth, and the word of truth; in distinction from that which was shadowy, the ceremonies of the law; and in opposition to that which is false, it being from the God of truth, concerning Christ, who is the truth; and containing nothing but truth, and what is led into by the Spirit of truth. Now to preach, spread, and defend this, was the apostle constituted in his office as such; and which he did preach with all clearness and faithfulness, to bring souls to a spiritual and experimental knowledge of it, and so to an acknowledgment, a public owning and professing of it:
which is after godliness; the Gospel is a doctrine according to godliness; the truths of it have an influence, both on internal and external godliness; they direct to, and promote the worship and fear of God, and a religious, righteous, sober, and godly life and conversation.
John Wesley
1:1 Paul, a servant of God, and an apostle of Jesus Christ - Titles suitable to the person of Paul, and the office he was assigning to Titus. According to the faith - The propagating of which is the proper business of an apostle. A servant of God - According to the faith of the elect. An apostle of Jesus Christ - According to the knowledge of the truth. We serve God according to the measure of our faith: we fulfil our public office according to the measure of our knowledge. The truth that is after godliness - Which in every point runs parallel with and supports the vital, spiritual worship 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. Of the elect of God - Of all real Christians
Robert Jamieson, A. R. Fausset and David Brown
1:1 ADDRESS: FOR WHAT END TITUS WAS LEFT IN CRETE. QUALIFICATIONS FOR ELDERS: GAINSAYERS IN CRETE NEEDING REPROOF. (Tit. 1:1-16)
servant of God--not found elsewhere in the same connection. In Rom 1:1 it is "servant of Jesus Christ" (Gal 1:10; Phil 1:1; compare Acts 16:17; Rev_ 1:1; Rev_ 15:3). In Rom 1:1, there follows, "called to be an apostle," which corresponds to the general designation of the office first, "servant of GOD," here, followed by the special description, "apostle of Jesus Christ." The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger.
according to the faith--rather, "for," "with a view to subserve the faith"; this is the object of my apostleship (compare Tit 1:4, Tit 1:9; Rom 1:5).
the elect--for whose sake we ought to endure all things (Ti2 2:10). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (Ti2 1:9; Rom 8:30-33; compare Lk 18:7; Eph 1:4; Col 3:12). Acts 13:48 shows that all faith on the part of the elect, rests on the divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are elect.
and the acknowledging of the truth--"and (for promoting) the full knowledge of the truth," that is, the Christian truth (Eph 1:13).
after godliness--that is, which belongs to piety: opposed to the knowledge which has not for its object the truth, but error, doctrinal and practical (Tit 1:11, Tit 1:16; Ti1 6:3); or even which has for its object mere earthly truth, not growth in the divine life. "Godliness," or "piety," is a term peculiar to the Pastoral Epistles: a fact explained by the apostle having in them to combat doctrine tending to "ungodliness" (Ti2 2:16; compare Tit 2:11-12).
1:21:2: յուսով կենա՛ցն յաւիտենից, զոր խոստացաւ անսո՛ւտն Աստուած յառա՛ջ քան զժամանակս յաւիտենից[5031]. [5031] Ոմանք. Զոր խոստացաւն... զժամանակն յաւ՛՛։
2 եւ յաւիտենական կեանքի յոյսով, որը խոստացաւ անսուտն Աստուած յաւիտենական ժամանակներից առաջ,
2 Յաւիտենական կեանքի յոյսով, որ անսուտն Աստուած խոստացած է դարեր առաջ
յուսով կենացն յաւիտենից, զոր խոստացաւ անսուտն Աստուած յառաջ քան զժամանակս յաւիտենից:

1:2: յուսով կենա՛ցն յաւիտենից, զոր խոստացաւ անսո՛ւտն Աստուած յառա՛ջ քան զժամանակս յաւիտենից[5031].
[5031] Ոմանք. Զոր խոստացաւն... զժամանակն յաւ՛՛։
2 եւ յաւիտենական կեանքի յոյսով, որը խոստացաւ անսուտն Աստուած յաւիտենական ժամանակներից առաջ,
2 Յաւիտենական կեանքի յոյսով, որ անսուտն Աստուած խոստացած է դարեր առաջ
zohrab-1805▾ eastern-1994▾ western am▾
1:22: в надежде вечной жизни, которую обещал неизменный в слове Бог прежде вековых времен,
1:2  ἐπ᾽ ἐλπίδι ζωῆς αἰωνίου, ἣν ἐπηγγείλατο ὁ ἀψευδὴς θεὸς πρὸ χρόνων αἰωνίων,
1:2. ἐπ' (upon) ἐλπίδι (unto-an-expectation) ζωῆς (of-a-lifing) αἰωνίου, (of-aged-belonged,"ἣν (to-which) ἐπηγγείλατο ( it-messaged-upon ,"ὁ (the-one) ἀψευδὴς (un-false) θεὸς (a-Deity,"πρὸ (before) χρόνων (of-interims) αἰωνίων ( of-aged-belonged ,"
1:2. in spem vitae aeternae quam promisit qui non mentitur Deus ante tempora saeculariaUnto the hope of life everlasting, which God, who lieth not, hath promised before the times of the world:
2. in hope of eternal life, which God, who cannot lie, promised before times eternal;
1:2. In hope of eternal life, which God, that cannot lie, promised before the world began;
1:2. in the hope of the eternal life that God, who does not lie, promised before the ages of time,
In hope of eternal life, which God, that cannot lie, promised before the world began:

2: в надежде вечной жизни, которую обещал неизменный в слове Бог прежде вековых времен,
1:2  ἐπ᾽ ἐλπίδι ζωῆς αἰωνίου, ἣν ἐπηγγείλατο ὁ ἀψευδὴς θεὸς πρὸ χρόνων αἰωνίων,
1:2. in spem vitae aeternae quam promisit qui non mentitur Deus ante tempora saecularia
Unto the hope of life everlasting, which God, who lieth not, hath promised before the times of the world:
1:2. In hope of eternal life, which God, that cannot lie, promised before the world began;
1:2. in the hope of the eternal life that God, who does not lie, promised before the ages of time,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: В надежде вечной жизни. Эти слова составляют приложение к выражению апостол Иисуса Христа. Павел выступает апостолом Христа потому, что имеет надежду на вечную жизнь, т. е. на вечное будущее блаженство (ср. 1Кор.XV:14: и cл. ; 30: и cл.).

Прежде вековых времен. Здесь имеется в виду Первоевангелие о Спасителе, как потомке жены (см. Быт. III:15).
Adam Clarke: Commentary on the Bible - 1831
1:2: In hope of eternal life - In expectation of a state of being and well being which should last through eternity, when time should be no more. This includes, not only the salvation of the soul and its eternal beatification, but also the resurrection of the body. This was a point but ill understood, and not very clearly revealed, under the Mosaic law; but it was fully revealed under the Gospel, and the doctrine illustrated by the resurrection and ascension of Christ.
Which God, that cannot lie, promised - We have often seen that the phrase, the foundation of the world, means the Jewish economy, and, before the foundation of the world, the times antecedent to the giving of the law. This is evidently the meaning here. See Ti2 1:9-11.
Supposing the word αιωνιων in this verse to signify eternal, says Dr. Macknight, the literal translation of προ χρονων αιωνιων 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 Mr. Locke observes on Rom 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. Hence, Col 1:26, The mystery which was kept hid απο των αιωνων και απο των γενεων, from the ages and from the generations, signifies the mystery which was kept hid from the Jews and from the Gentiles.
Albert Barnes: Notes on the Bible - 1834
1:2: In hope of eternal life - Margin, for. Greek, ἐπ ̓ ἐλπίδι ep' elpidi. This does not mean that Paul cherished the hope of eternal life, but that the "faith of the elect," which he aimed to secure, was in order that people might have the hope of eternal life. The whole system which he was appointed to preach was designed to secure to man a well-founded hope of salvation; compare the notes, Ti2 1:10.
Which God, that cannot lie - On the phrase" cannot lie," see the notes at Heb 6:13. The fact that God cannot lie; that it is his nature always to speak the truth; and that no circumstances can ever occur in which He will depart from it, is the foundation of all our hopes of salvation.
Promised - The only hope of salvation is in the promise of God. It is only as we can have evidence that He has assured us that we may be saved, that we are authorized to cherish any hope of salvation. That promise is not made to us as individuals, or by name, but it becomes ours:
(1) because He has made a general promise that they who repent and believe shall be saved; and,
(2) because, we may have evidence that we have repented, and do believe the gospel. If this is so, we fairly come under the promise of salvation, and may apply it to ourselves.
Before the world began - That is, the purpose was then formed, and the promise may be considered as in fact then made; - for a purpose in the mind of God, though it is not as yet made known, is equivalent to a promise; compare the Mat 25:34 note; Ti2 1:9 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: In: or, For
hope: Tit 2:7, Tit 2:13, Tit 3:7; Joh 5:39, Joh 6:68; Rom 2:7, Rom 5:2, Rom 5:4; Col 1:27; Th1 5:8; Ti2 1:1; Ti2 2:10; Pe1 1:3, Pe1 1:4; Jo1 2:25, Jo1 3:2, Jo1 3:3; Jde 1:21
eternal: Mat 25:46; Mar 10:17, Mar 10:30; Joh 3:15, Joh 3:16, Joh 6:54, Joh 10:28, Joh 17:2; Rom 5:21, Rom 6:23; Ti1 6:12, Ti1 6:19; Jo1 5:11-13, Jo1 5:20
God: Num 23:19; Sa1 15:29; Th1 2:15; Ti2 2:15; Heb 6:17, Heb 6:18
promised: Ti2 1:1, Ti2 1:9; Rev 17:8
before: Pro 8:23-31; Mat 25:34; Joh 17:24; Act 15:18; Rom 16:25; Pe1 1:20-23; Rev 13:8
Geneva 1599
1:2 In (c) hope of eternal life, which God, that cannot lie, (d) promised before the (e) world began;
(c) Hope is the end of faith.
(d) Freely and only from his generosity.
(e) See Ti2 1:9
John Gill
1:2 In hope of eternal life,.... Or "for the hope of eternal life"; in order to bring souls to the hope of it. This is another end of the Gospel ministry, as to bring God's elect to faith in Christ, and to the knowledge and acknowledgement of the truth, as it is in Jesus, so to the hope of eternal glory and happiness: in a state of nature, they are without the grace of hope, or any true ground and foundation of it; and though it is the gift of God's grace, and is implanted on the soul by the Spirit of God in regeneration; yet the Gospel is the means of producing it at first, as well as afterwards encouraging and increasing it; for in it, Christ the foundation of hope is proposed, and set forth before awakened and convinced sinners: the object of this hope is "eternal life"; not anything now seen and enjoyed, for that is not hope; not anything in this present life, but something future; a life of perfect bliss and happiness with Christ to all eternity; which is a hope laid up in heaven, an inheritance reserved there; a life which is secured in the hands of Christ, which he has a power to give, and does give to all his sheep, and is the gift of God through him: and of which it is further said,
which God, that cannot lie, promised before the world began; eternal life is a "promise", and so of free grace, and not by the works of the law, which is inconsistent with a promise: it is the promise of God, who is faithful to his word, and "can not lie"; being the God of truth, that can neither deceive, nor be deceived: this does not contradict his omnipotence, but argues the perfection of his nature, which cannot admit of anything that implies weakness and mutation: and this promise was made before the world was, as early as the choice of God's elect in Christ, and the gift of grace to them in him; as early as the covenant was made with him, and he was set up as the Mediator of it; who was present to receive this promise as their head and representative for them, and to whom it was made as federally considered in him, and in whom it was secured for them; see Ti2 1:1.
John Wesley
1:2 In hope of eternal life - The grand motive and encouragement of every apostle and every servant of God. Which God promised before the world began - To Christ, our Head.
Robert Jamieson, A. R. Fausset and David Brown
1:2 In hope of eternal life--connected with the whole preceding sentence. That whereon rests my aim as an apostle to promote the elect's faith and full knowledge of the truth, is, "the hope of eternal life" (Tit 2:13; Tit 3:7; Acts 23:6; Acts 24:15; Acts 28:20).
that cannot lie-- (Rom 3:4; Rom 11:29; Heb 6:18).
promised before the world began--a contracted expression for "purposed before the world began (literally, 'before the ages of time'), and promised actually in time," the promise springing from the eternal purpose; as in Ti2 1:9, the gift of grace was the result of the eternal purpose "before the world began."
1:31:3: բայց յայտնեաց իւրո՛վք ժամանակօք զբանն իւր քարոզութեամբ, որոյ եղէ ես հաւատարիմ, ըստ հրամանի Փրկչին մերոյ Աստուծոյ։
3 բայց յայտնեց իր խօսքը իր ժամանակին՝ քարոզութեամբ, որին ես հաւատարիմ եղայ ըստ մեր Փրկիչ Աստծու հրամանի.
3 Եւ իր ժամանակին իր խօսքին քարոզութեամբ յայտնեց, որ ինծի յանձնուեցաւ մեր Փրկիչ Աստուծոյ հրամանովը,
բայց յայտնեաց իւրովք ժամանակօք զբանն իւր քարոզութեամբ, որոյ եղէ ես հաւատարիմ ըստ հրամանի Փրկչին մերոյ Աստուծոյ:

1:3: բայց յայտնեաց իւրո՛վք ժամանակօք զբանն իւր քարոզութեամբ, որոյ եղէ ես հաւատարիմ, ըստ հրամանի Փրկչին մերոյ Աստուծոյ։
3 բայց յայտնեց իր խօսքը իր ժամանակին՝ քարոզութեամբ, որին ես հաւատարիմ եղայ ըստ մեր Փրկիչ Աստծու հրամանի.
3 Եւ իր ժամանակին իր խօսքին քարոզութեամբ յայտնեց, որ ինծի յանձնուեցաւ մեր Փրկիչ Աստուծոյ հրամանովը,
zohrab-1805▾ eastern-1994▾ western am▾
1:33: а в свое время явил Свое слово в проповеди, вверенной мне по повелению Спасителя нашего, Бога, --
1:3  ἐφανέρωσεν δὲ καιροῖς ἰδίοις τὸν λόγον αὐτοῦ ἐν κηρύγματι ὃ ἐπιστεύθην ἐγὼ κατ᾽ ἐπιταγὴν τοῦ σωτῆρος ἡμῶν θεοῦ,
1:3. ἐφανέρωσεν (it-en-manifested) δὲ (moreover) καιροῖς (unto-times) ἰδίοις , ( unto-private-belonged ) τὸν (to-the-one) λόγον (to-a-forthee) αὐτοῦ (of-it) ἐν (in) κηρύγματι (unto-a-heralding-to) ὃ (to-which) ἐπιστεύθην (I-was-trusted-of) ἐγὼ (I) κατ' (down) ἐπιταγὴν (to-an-arranging-upon) τοῦ (of-the-one) σωτῆρος (of-a-Savior) ἡμῶν (of-us) θεοῦ, (of-a-Deity,"
1:3. manifestavit autem temporibus suis verbum suum in praedicatione quae credita est mihi secundum praeceptum salvatoris nostri DeiBut hath in due times manifested his word in preaching, which is committed to me according to the commandment of God our Saviour:
3. but in his own seasons manifested his word in the message, wherewith I was intrusted according to the commandment of God our Saviour;
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;
1:3. which, at the proper time, he has manifested by his Word, in the preaching that has been entrusted to me by the command of God our Savior;
But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour:

3: а в свое время явил Свое слово в проповеди, вверенной мне по повелению Спасителя нашего, Бога, --
1:3  ἐφανέρωσεν δὲ καιροῖς ἰδίοις τὸν λόγον αὐτοῦ ἐν κηρύγματι ὃ ἐπιστεύθην ἐγὼ κατ᾽ ἐπιταγὴν τοῦ σωτῆρος ἡμῶν θεοῦ,
1:3. manifestavit autem temporibus suis verbum suum in praedicatione quae credita est mihi secundum praeceptum salvatoris nostri Dei
But hath in due times manifested his word in preaching, which is committed to me according to the commandment of God our Saviour:
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;
1:3. which, at the proper time, he has manifested by his Word, in the preaching that has been entrusted to me by the command of God our Savior;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: В свое время - т. е. в предназначенное Богом (ср. 1Тим. II:6).

Явил Свое слово. - Конечно, чрез Христа, Который в Своем лице и деятельности вполне выяснил слово Божие или решение Божие о спасении людей от греха, проклятия и смерти.

Проповеди. Это выражение относится к словам апостол Иисуса Христа. Павел явился апостолом Иисуса Христа особенно чрез свою проповедь, которая ему доверена (ср. 1Кор.IX:17: ; Гал. II:7).

По повелению... - Это выражение относится также к слову апостол (ср. 1Тим. I:11).

Спасителя нашего Бога. Замечательно, что Бог Отец называется Спасителем у апостола Павла только в пастырских посланиях. Быть может, в этом наименовании проявляется у апостола благодарное воспоминание о многоразличных случаях спасения от опасностей, каким он подвергался особенно в последние годы своей жизни: Бог всегда оказывал ему Свою спасительную помощь.
Adam Clarke: Commentary on the Bible - 1831
1:3: But hath in due times - Καιροις ιδιοις· In its own times. See Ti1 2:6; Gal 4:4; Eph 1:10; Eph 2:7. God caused the Gospel to be published in that time in which it could be published with the greatest effect. It is impossible that God should prematurely hasten, or causelessly delay, the accomplishment of any of his works. Jesus was manifested precisely at the time in which that manifestation could best promote the glory of God and the salvation of man.
Manifested his word - Τον λογον αὑτου· His doctrine - the doctrine of eternal life, by the incarnation, passion, death, and resurrection of Jesus Christ.
Which is committed unto me - That is, to preach it among the Gentiles.
According to the commandment of God our Savior - This evidently refers to the commission which he had received from Christ. See Act 9:15 : "He is a chosen vessel unto me, to bear my name before the Gentiles." For, "I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people and from the Gentiles, unto whom now I send thee; to open their eyes, to turn them from darkness to light," etc,; Act 26:16, etc. This is the commandment; and according to it he became the apostle of the Gentiles.
God our Savior. - As the commission was given by Jesus Christ alone, the person whom he terms here God our Savior must be Jesus Christ only; and this is another proof that St. Paul believed Jesus Christ to be God. This eternal life God had promised in a comparatively obscure way before the foundation of the world, the Jewish dispensation; but now under the Gospel, he had made it manifest - produced it with all its brightness, illustrations, and proofs.
Albert Barnes: Notes on the Bible - 1834
1:3: But hath in due times - At the proper time; the time which he had intended; the best time: see the notes at Ti1 2:6; compare the notes at Mat 2:2.
Manifested his word through preaching - See the notes at Ti2 2:10. The meaning here is, that he has made known his eternal purpose through the preaching of the gospel; compare the notes at Rom 10:14-15.
Which is committed unto me - Not exclusively, but in common with others; see the notes at Ti2 1:11.
According to the commandment of God our Saviour - Paul always claimed to be divinely commissioned, and affirmed that he was engaged in the work of preaching by the authority of God; see Gal 1:1-12; Co1 1:1; Rom 1:1-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: in: Dan 8:23, Dan 9:24-27, Dan 10:1, Dan 11:27; Hab 2:3; Act 17:26; Rom 5:6; Gal 4:4; Eph 1:10; Ti1 2:6; Ti2 1:10
manifested: Mar 13:10, Mar 16:15; Act 10:36; Rom 10:14, Rom 10:15, Rom 15:19, Rom 16:26; Eph 2:17; Eph 3:5-8; Phi 1:13; Col 1:6, Col 1:23; Ti1 2:5; Rev 14:16
which: Co1 9:17; Th1 2:4; Ti1 1:11, Ti1 2:7; Ti2 1:11
God: Tit 2:10, Tit 2:13, Tit 3:4-6; Isa 12:2, Isa 45:15, Isa 45:21; Ti1 1:1, Ti1 2:3, Ti1 4:10
Geneva 1599
1:3 (3) But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our (f) Saviour;
(3) This truth is not to be sought anywhere else, but in the preaching of the apostles.
(f) This word "Saviour" does not only signify a preserver of life, but also a giver of life.
John Gill
1:3 But hath in due times manifested his word,.... Either Christ, his essential Word; or the word of truth, the Gospel of salvation; or rather his word of promise of eternal life in Christ Jesus:
through preaching; through the ministry of the word by the apostles; in which Christ is revealed in the glory of his person, and the fulness of his grace, and in the efficacy of his blood, righteousness, and sacrifice; and in which the Gospel, that was ordained before the world was, and is the fellowship of the mystery which was hid in God, is published; and in which the promise of eternal life, which lay in God's heart, in the covenant of grace, and in the hands of Christ, and which with Christ, and his Gospel, were hid under the dark types, shadows, and sacrifices of the law, is clearly made known: "in due times"; appointed by God, agreed between the Father and the Son, and suitable to the state, case, and condition of men; when the law of Moses, and the light of nature, legal sacrifices, and moral power, had been sufficiently tried, the one in the Jewish, the other in the Gentile world; and after that the Son of God was become incarnate, which was in the fulness of time; and when he had suffered for the ungodly, which was in due time; see Ti1 2:6.
Which is committed unto me; that is, which preaching or ministry of the word, the Gospel, and the dispensation of it, which, as a trust, was deposited in the hands of the apostle, and of which he was a faithful steward: according to the commandment of God our Saviour; either God the Father, so called, Tit 3:4 compared with Tit 1:6 and who is the Saviour of all men in a providential way, and of all the elect in a way of special grace, by his Son Jesus Christ; and by whom the apostle was appointed and separated to the preaching of the Gospel; and by whom this was committed to his trust: or rather the Lord Jesus Christ, who is truly and properly God, the great God, and our Saviour, Tit 2:13 and who is the only Saviour of lost sinners; and he it was that personally appeared to Paul, and made him a minister of the word, committed the Gospel to him, and gave him a commandment, and orders to preach it among the Gentiles, Acts 26:15.
John Wesley
1:3 And he hath in his own times - At sundry times; and his own times are fittest for his own work. What creature dares ask, "Why no sooner?" Manifested his word - Containing that promise, and the whole "truth which is after godliness." Through the preaching wherewith I am intrusted according to the commandment of God our Saviour - And who dares exercise this office on any less authority?
Robert Jamieson, A. R. Fausset and David Brown
1:3 in due times--Greek, "in its own seasons," the seasons appropriate to it, and fixed by God for it (Acts 1:7).
manifested--implying that the "promise," Tit 1:2, had lain hidden in His eternal purpose heretofore (compare Col 1:26; Ti2 1:9-10).
his word--equivalent to "eternal life" (Tit 1:2; Jn 5:24; Jn 6:63; Jn 17:3, Jn 17:17).
through preaching--Greek, "in preaching," of rather as ALFORD (see on Ti2 4:17), "in the (Gospel) proclamation (the thing preached, the Gospel) with which I was entrusted."
according to--in pursuance of (compare Ti1 1:1).
of God our Saviour--rather as Greek, "of our Saviour God." God is predicated of our Saviour (compare Jude 1:25; Lk 1:47). Also Ps 24:5; Is 12:2; Is 45:15, Is 45:21, Septuagint. Applied to Jesus, Tit 1:4; Tit 2:13; Tit 3:6; Ti2 1:10.
1:41:4: Տիտոսի որդւոյ սիրելւոյ ըստ հասարակա՛ց հաւատոց, շնորհք, եւ խաղաղութիւն յԱստուծոյ ՚ի Հօրէ՝ եւ ՚ի Քրիստոսէ Յիսուսէ Փրկչէ՛ մերմէ[5032]։[5032] Ոմանք. ՅԱստուծոյ Հօրէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ Փրկ՛՛։
4 Տիտոսին՝ հասարակաց հաւատի մէջ իմ սիրելի որդուն, շնո՜րհ եւ խաղաղութի՜ւն Հայր Աստծուց եւ մեր Փրկիչ Քրիստոս Յիսուսից:
4 Տիտոսին իմ հարազատ որդիիս հասարակաց հաւատքովը՝ շնորհք եւ* խաղաղութիւն Հօր Աստուծմէն ու մեր Փրկչէն, Տէր Յիսուս Քրիստոսէն։
Տիտոսի որդւոյ սիրելւոյ ըստ հասարակաց հաւատոց, շնորհք եւ խաղաղութիւն յԱստուծոյ Հօրէ եւ [1]ի Քրիստոսէ Յիսուսէ`` Փրկչէ մերմէ:

1:4: Տիտոսի որդւոյ սիրելւոյ ըստ հասարակա՛ց հաւատոց, շնորհք, եւ խաղաղութիւն յԱստուծոյ ՚ի Հօրէ՝ եւ ՚ի Քրիստոսէ Յիսուսէ Փրկչէ՛ մերմէ[5032]։
[5032] Ոմանք. ՅԱստուծոյ Հօրէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ Փրկ՛՛։
4 Տիտոսին՝ հասարակաց հաւատի մէջ իմ սիրելի որդուն, շնո՜րհ եւ խաղաղութի՜ւն Հայր Աստծուց եւ մեր Փրկիչ Քրիստոս Յիսուսից:
4 Տիտոսին իմ հարազատ որդիիս հասարակաց հաւատքովը՝ շնորհք եւ* խաղաղութիւն Հօր Աստուծմէն ու մեր Փրկչէն, Տէր Յիսուս Քրիստոսէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: Титу, истинному сыну по общей вере: благодать, милость и мир от Бога Отца и Господа Иисуса Христа, Спасителя нашего.
1:4  τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν πίστιν· χάρις καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ χριστοῦ ἰησοῦ τοῦ σωτῆρος ἡμῶν.
1:4. Τίτῳ (unto-a-Titos) γνησίῳ (unto-become-belonged) τέκνῳ (unto-a-producee) κατὰ (down) κοινὴν (to-commoned) πίστιν: (to-a-trust,"χάρις (a-granting) καὶ (and) εἰρήνη (a-peace) ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) καὶ (and) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) σωτῆρος (of-a-Savior) ἡμῶν. (of-us)
1:4. Tito dilecto filio secundum communem fidem gratia et pax a Deo Patre et Christo Iesu salvatore nostroTo Titus, my beloved son according to the common faith, grace and peace, from God the Father and from Christ Jesus our Saviour.
4. to Titus, my true child after a common faith: Grace and peace from God the Father and Christ Jesus our Saviour.
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.
1:4. to Titus, beloved son according to the common faith. Grace and peace, from God the Father and from Christ Jesus our Savior.
To Titus, [mine] own son after the common faith: Grace, mercy, [and] peace, from God the Father and the Lord Jesus Christ our Saviour:

4: Титу, истинному сыну по общей вере: благодать, милость и мир от Бога Отца и Господа Иисуса Христа, Спасителя нашего.
1:4  τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν πίστιν· χάρις καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ χριστοῦ ἰησοῦ τοῦ σωτῆρος ἡμῶν.
1:4. Tito dilecto filio secundum communem fidem gratia et pax a Deo Patre et Christo Iesu salvatore nostro
To Titus, my beloved son according to the common faith, grace and peace, from God the Father and from Christ Jesus our Saviour.
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.
1:4. to Titus, beloved son according to the common faith. Grace and peace, from God the Father and from Christ Jesus our Savior.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Истинному сыну по общей вере. Именно в вере своей, которая оставалась твердою, несмотря на всяческие испытания, Тит и показал, что он был настоящим духовным сыном апостола Павла, который также отличался твердостью веры (2Тим. IV:7).
Adam Clarke: Commentary on the Bible - 1831
1:4: To Titus, mine own son - Him whom I have been the instrument of converting to the Christian faith; and in whom, in this respect, I have the same right as any man can have in his own begotten son. See the preface; and see on Ti1 1:2 (note).
Albert Barnes: Notes on the Bible - 1834
1:4: To Titus - See the Introduction, Section 1.
Mine own son - Notes, Ti1 1:2.
After the common faith - The faith of all Christians; - equivalent to saying "my son in the gospel." That is, Paul had been the means of converting him by preaching that gospel which was received by all who were Christians.
Grace, mercy, and peace ... - See the notes at Rom 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: Titus: Co2 2:13, Co2 7:6, Co2 7:13, Co2 7:14, Co2 8:6, Co2 8:16, Co2 8:23, Co2 12:18; Gal 2:3
mine: Ti1 1:1, Ti1 1:2; Ti2 1:2
the common: Rom 1:12; Co2 4:13; Pe2 1:1; Jde 1:3
Grace: Rom 1:7; Eph 1:2; Col 1:2; Ti1 1:2; Ti2 1:2
our: Tit 1:3; Luk 2:11; Joh 4:42; Pe2 1:11, Pe2 2:20, Pe2 3:2, Pe2 3:18; Jo1 5:14
Geneva 1599
1:4 (4) To Titus, [mine] own son after the common faith: (5) Grace, mercy, [and] peace, from God the Father and the Lord Jesus Christ our Saviour.
(4) The apostle exhorts the Cretians to hear Titus, by setting forth his consent and agreement with them in the faith, and in addition shows by what special note we may distinguish true ministers from false. (5) There is but one way of salvation, common both to the pastor and the flock.
John Gill
1:4 To Titus, mine own son after the common faith,.... Not in a natural, but in a spiritual sense; the apostle being the instrument of his conversion, as he was of the conversion of Onesimus, and of many of the Corinthians, and therefore is said to beget them, Philem 1:10 and so was their spiritual father, and they his children: Titus was, in this sense, his "own son", or a true son, a legitimate one; a true convert; one really born again; a sincere believer, an Israelite indeed: and this he was "after the common faith"; either the doctrine of faith, which is but one, and is common to all the saints; or the grace of faith, which though different in degrees, yet is alike precious faith in all; the same for nature, kind, object, operation, and effects: and this phrase is used to show in what sense Titus was son to the apostle; as he was a believer, and no otherwise.
Grace, mercy, and peace, &c. which is the apostle's usual salutation; see Ti1 1:2. The word "mercy" is left out in the Claromontane copy, and in the Vulgate Latin, Syriac, and Ethiopic versions.
John Wesley
1:4 My own son - Begot in the same image of God, and repaying a paternal with a filial affection. The common faith - Common to me and all my spiritual children.
Robert Jamieson, A. R. Fausset and David Brown
1:4 Titus, mine own son--Greek, "my genuine child" (Ti1 1:2), that is, converted by my instrumentality (1Cor 4:17; Philem 1:10).
after the common faith--a genuine son in respect to (in virtue of) the faith common to all the people of God, comprising in a common brotherhood Gentiles as well as Jews, therefore embracing Titus a Gentile (2Pet 1:1; Jude 1:3).
Grace, mercy, and peace--"mercy" is omitted in some of the oldest manuscripts. But one of the best and oldest manuscripts supports it (compare Notes, see on Ti1 1:2; Ti2 1:2). There are many similarities of phrase in the Pastoral Epistles.
the Lord Jesus Christ--The oldest manuscripts read only "Christ Jesus."
our Saviour--found thus added to "Christ" only in Paul's Pastoral Epistles, and in 2Pet 1:1, 2Pet 1:11; 2Pet 2:20; 2Pet 3:18.
1:51:5: Վասն այնորիկ իսկ թողի զքեզ ՚ի Կրիտէ, զի որ ինչ միանգամ պակաս իցէ՝ ուղղեսցե՛ս, եւ կացուսցես ըստ քաղաքաց երիցո՛ւնս, որպէս եւ ես քեզ պատուիրեցի[5033]. [5033] Ոմանք. Վասն այսորիկ իսկ... ՚ի Կրետէ։
5 Դրա համար իսկ քեզ թողեցի Կրետէում, որպէսզի, ինչ պակաս բան որ կայ, ուղղես եւ իւրաքանչիւր քաղաքում երէցներ կարգես, ինչպէս որ ես պատուիրեցի քեզ:
5 Ասոր համար ես քեզ Կրետէ թողուցի, որպէս զի բոլոր պակաս բաները շտկես ու ամէն մէկ քաղաքի մէջ երէցներ կարգես, ինչպէս ես քեզի պատուիրեցի.
Վասն այնորիկ իսկ թողի զքեզ ի Կրետէ, զի որ ինչ միանգամ պակաս իցէ` ուղղեսցես, եւ կացուսցես ըստ քաղաքաց երիցունս, որպէս եւ ես քեզ պատուիրեցի:

1:5: Վասն այնորիկ իսկ թողի զքեզ ՚ի Կրիտէ, զի որ ինչ միանգամ պակաս իցէ՝ ուղղեսցե՛ս, եւ կացուսցես ըստ քաղաքաց երիցո՛ւնս, որպէս եւ ես քեզ պատուիրեցի[5033].
[5033] Ոմանք. Վասն այսորիկ իսկ... ՚ի Կրետէ։
5 Դրա համար իսկ քեզ թողեցի Կրետէում, որպէսզի, ինչ պակաս բան որ կայ, ուղղես եւ իւրաքանչիւր քաղաքում երէցներ կարգես, ինչպէս որ ես պատուիրեցի քեզ:
5 Ասոր համար ես քեզ Կրետէ թողուցի, որպէս զի բոլոր պակաս բաները շտկես ու ամէն մէկ քաղաքի մէջ երէցներ կարգես, ինչպէս ես քեզի պատուիրեցի.
zohrab-1805▾ eastern-1994▾ western am▾
1:55: Для того я оставил тебя в Крите, чтобы ты довершил недоконченное и поставил по всем городам пресвитеров, как я тебе приказывал:
1:5  τούτου χάριν ἀπέλιπόν σε ἐν κρήτῃ, ἵνα τὰ λείποντα ἐπιδιορθώσῃ καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην,
1:5. Τούτου (Of-the-one-this) χάριν (to-a-granting) ἀπέλειπόν (I-was-remaindering-off) σε (to-thee) ἐν (in) Κρήτῃ (unto-a-Krete) ἵνα (so) τὰ (to-the-ones) λείποντα ( to-remaindering ) ἐπιδιορθώσῃ , ( thou-might-have-en-straightly-jutted-through-upon ,"καὶ (and) καταστήσῃς (thou-might-have-stood-down) κατὰ (down) πόλιν (to-a-city) πρεσβυτέρους , ( to-more-eldered ,"ὡς (as) ἐγώ (I) σοι (unto-thee) διεταξάμην , ( I-arranged-through ,"
1:5. huius rei gratia reliqui te Cretae ut ea quae desunt corrigas et constituas per civitates presbyteros sicut ego tibi disposuiFor this cause I left thee in Crete: that thou shouldest set in order the things that are wanting and shouldest ordain priests in every city, as I also appointed thee:
5. For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge;
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:
1:5. For this reason, I left you behind in Crete: so that those things which are lacking, you would correct, and so that you would ordain, throughout the communities, priests, (just as I also ordained you)
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:

5: Для того я оставил тебя в Крите, чтобы ты довершил недоконченное и поставил по всем городам пресвитеров, как я тебе приказывал:
1:5  τούτου χάριν ἀπέλιπόν σε ἐν κρήτῃ, ἵνα τὰ λείποντα ἐπιδιορθώσῃ καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην,
1:5. huius rei gratia reliqui te Cretae ut ea quae desunt corrigas et constituas per civitates presbyteros sicut ego tibi disposui
For this cause I left thee in Crete: that thou shouldest set in order the things that are wanting and shouldest ordain priests in every city, as I also appointed thee:
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:
1:5. For this reason, I left you behind in Crete: so that those things which are lacking, you would correct, and so that you would ordain, throughout the communities, priests, (just as I also ordained you)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: В Крите. Остров Крит, на Средиземном море, имеет 36: миль в длину и 197: миль в окружности. Остров был густо населен жителями. В 69: году пред Р. X он был обращен в Римскую провинцию. В числе жителей острова были и иудеи (Деян II:11). Вероятно, христианство насаждено было здесь пришельцами с первого христианского праздника Пятидесятницы. Апостол Павел с проповедью Евангелия прибыл на остров Крит после освобождения из первых римских уз, но недолго здесь оставался и вместо себя для приведения в порядок церковных дел оставил Тита.

Пресвитеров. - См. Деян XI:30; 1Тим. III:2: и сл.
Adam Clarke: Commentary on the Bible - 1831
1:5: For this cause left I thee in Crete - That St. Paul had been in Crete, though nowhere else intimated, is clear from this passage. That he could not have made such an important visit, and evangelized an island of the first consequence, without its being mentioned by his historian, Luke, had it happened during the period embraced in the Acts of the Apostles, must be evident. That the journey, therefore, must have been performed after the time in which St. Luke ends his history, that is, after St. Paul's first imprisonment at Rome, seems almost certain.
Set in order the things that are wanting - It appears from this that the apostle did not spend much time in Crete, and that he was obliged to leave it before he had got the Church properly organized. The supplying of this defect, he tells Titus, he had confided to him as one whose spiritual views coincided entirely with his own.
Ordain elders in every city - That thou mightest appoint, καταστησῃς, elders - persons well instructed in Divine things, who should be able to instruct others, and observe and enforce the discipline of the Church. It appears that those who are called elders in this place are the same as those termed bishops in Tit 1:7. We have many proofs that bishops and elders were of the same order in the apostolic Church, though afterwards they became distinct. Lord Peter King, in his view of the primitive Church, has written well on this subject.
In every city. - Κατα πολιν. This seems to intimate that the apostle had gone over the whole of the hecatompolis or hundred cities for which this island was celebrated. Indeed it is not likely that he would leave one in which he had not preached Christ crucified.
Albert Barnes: Notes on the Bible - 1834
1:5: For this cause left I thee in Crete - Compare the notes, Ti1 1:3. On the situation of Crete, see the Introduction, Section 2.
That thou shouldest set in order the things that are wanting - Margin, "left undone." The Greek is: "the things that are left;" that is, those which were left unfinished; referring, doubtless, to arrangements which had been commenced, but which for some cause had been left incomplete. Whether this had occurred because he had been driven away by persecution, or called away by important duties demanding his attention elsewhere, cannot now be determined. The word rendered "set in order", ἐπιδιορθώσῃ epidiorthō sē, occurs nowhere else in the New Testament. It means, properly, "to make straight upon, and then to put further to rights, to arrange further." Robinson, Lexicon - There were things left unfinished which he was to complete. One of these things, and perhaps the principal, was to appoint elders in the various cities where the gospel had been preached.
And ordain - The word "ordain" has now acquired a technical signification which it cannot be shown that it has in the New Testament. It means, in common usage, to "invest with a ministerial function or sacerdotal power; to introduce, and establish, and settle in the pastoral office with the customary forms and solemnities" (Webster); and it may be added, with the idea always connected with it, of the imposition of hands. But the word used here does not necessarily convey this meaning, or imply that Titus was to go through what would now be called an ordination service. It means to set, place, or constitute; then, to set over anything, as a steward or other officer (see Mat 24:45; Luk 12:42; Act 6:3), though without reference to any particular mode of investment with an office; see the word, "ordain," explained in the notes at Act 1:22; Act 14:23. Titus was to appoint or set them over the churches, though with what ceremony is now unknown. There is no reason to suppose that he did this except as the result of the choice of the people; compare the notes at Act 6:3.
Elders - Greek: Presbyters; see the word explained in the notes at Act 14:23. These "elders," or "Presbyters," were also called "bishops" (compare the notes at Ti1 3:1), for Paul immediately, in describing their qualifications, calls them bishops: - "ordain elders in every city - if any be blameless - for a bishop must be blameless," etc. If the elders and bishops in the times of the apostles were of different ranks, this direction would be wholly unmeaningful. It would be the same as if the following direction were given to one who was authorized to appoint officers over an army: "Appoint captains over each company, who shall be of good character, and acquainted with military tactics, for a Brigadier General must be of good character, and acquainted with the rules of war." - That the same rank is denoted also by the terms Presbyter and Bishop here, is further apparent because the qualifications which Paul states as requisite for the "bishop" are not those which pertain to a prelate or a diocesan bishop, but to one who was a pastor of a church, or an evangelist. It is clear, from Tit 1:7, that those whom Titus was to appoint were "bishops," and yet it is absurd to suppose that the apostle meant prelatical bishops, for no one can believe that such bishops were to be appointed in "every city" of the island. According to all modern notions of Episcopacy, one such bishop would have been enough for such an island as Crete, and indeed it has been not infrequently maintained that Titus himself was in fact the Bishop of that Diocese. But if these were not prelates who were to be ordained by Titus, then it is clear that the term "bishop" in the New Testament is given to the Presbyters or elders; that is, to all ministers of the gospel. That usage should never have been departed from.
In every city - Crete was anciently celebrated for the number of its cities. In one passage Homer ascribes to the island 100 cities (Iliad ii. 649), in another, 90 cities (Odyssey xix. 174). It may be presumed that many of these cities were towns of not very considerable size, and yet it would seem probable that each one was large enough to have a church, and to maintain the gospel. Paul, doubtless, expected that Titus would travel over the whole island, and endeavor to introduce the gospel in every important place.
As I had appointed thee - As I commanded thee, or gave thee direction - διεταξάμην dietaxamē n - This is a different word from the one used in the former part of the verse - and rendered "ordain" - καθίστημι kathistē mi. It does not mean that Titus was to ordain elders in the same manner as Paul had ordained him, but that he was to set them over the cities as he had directed him to do. He had, doubtless, given him oral instructions, when he left him, as to the way in which it was to be done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: I left, Ti1 1:3
Crete: Act 2:11, Act 27:7, Act 27:12, Act 27:21
set: Ch1 6:32; Ecc 12:9; Isa 44:7; Co1 11:34, Co1 14:40; Col 2:5
wanting: or, left undone
and: Act 14:23; Ti2 2:2
Geneva 1599
1:5 (6) 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:
(6) The first admonition: to ordain elders in every church.
John Gill
1:5 For this cause left I thee in Crete,.... Not in his voyage to Rome, Acts 27:7 but rather when he came from Macedonia into Greece, Acts 20:2. Crete is an island in the Mediterranean sea, now called Candy; See Gill on Acts 2:11. Here Paul preached the Gospel to the conversion of many; but not having time to finish what he begun, left Titus here for that purpose:
that thou shouldest set in order the things that are wanting; that is, form the young converts into Gospel order, into a regular Gospel church state; settle a proper discipline among them; instruct them more largely into the doctrines of the Gospel; and correct their manners, and direct them in everything, both with respect to faith and practice:
and ordain elders in every city: for this island, though it was not above fifty miles in breadth, and two hundred and seventy in length, yet had an hundred cities in it (d); and it seems as if the Gospel had been preached in most, if not all of them, and churches were formed: however, in as many of them as there were churches, the apostle would have Titus see to it, and take care that they had proper officers fixed in them, particularly elders, pastors, or overseers, to preach the Gospel, and administer the ordinances to them, to watch over them in the Lord, and put the laws of Christ's house in execution, and keep up a strict discipline in it, according to the will of God. What Titus was to do in this affair, was to put the churches upon looking out, and choosing from among themselves proper persons for such service, and to direct, assist, and preside at the elections and ordinations of them: for we are not to suppose, that the ordination of elders was the sole act of Titus, or alone resided in him; but in like manner as Paul and Barnabas ordained elders in every church, by the suffrages of the people, signified by the stretching out of their hands; in which they directed, presided, and also assisted in prayer, with fasting, Acts 14:23
as I had appointed thee; when he left him at Crete; when he gave him orders and instructions, both with respect to the persons, and their qualifications, whom he would have ordained, and with respect to the manner in which it should be done: the former of these he repeats in the following verses. From all which it clearly appears, that there were churches in Crete, and pastors placed over those churches; very probably the Cretes, who were at Jerusalem on the day of Pentecost, Acts 2:11, and heard Peter's sermon, and were converted by him, some of them returning to their own country, might first bring the Gospel to this island, and lay the foundation of a Gospel church state here. It seems by what is said in this text, that the Apostle Paul was in this island himself, and preached the Gospel, and after him Titus, whom he left behind; and if any credit is to be given to the subscription of this epistle, he was the first bishop of the church in it: and it is certain, that in the "second" century there were churches in this island, particularly at Gortyna, and other places, to whom Dionysius (e), bishop of Corinth, wrote letters, in which he greatly extols Philip their bishop; and in another letter of his to the Gnossians, or to the church at Gnossus, another city in Crete, he makes mention of Pinytus as their bishop, and whom he commends for his orthodox faith, great knowledge of divine things, and care of his flock; and both these lived in the times of the Emperors Antoninus Verus and Commodus (f); which churches, no doubt, continued in the "third" century, since in the "fourth" we read of bishops sent from Crete to the synod at Sardica: and in the "fifth" century, a bishop of Gortyna in Crete is reckoned among the bishops in the council of Chalcedon: and in the "sixth" century, Theodorus, bishop of the same place, subscribed in the fifth synod at Constantinople: and in the "seventh" century, Paul archbishop of Crete, Basil bishop of Gortyna, with several other bishops of churches in the island, were present at the sixth synod at Constantinople: and in the "eighth" century, as appears from the acts of the Nicene synod, Helias was bishop of Crete, Anastasius bishop of Gnossus, a city in it, and Melito, Leontins, and Galatas, bishops of other places in the same island: and in the "ninth" century, a bishop of Gortyna, in defence of the cause of Christ, became a martyr (g); so far churches, and bishops, bearing the Christian name, are to be traced in this island.
(d) Plin. l. 4. c. 12. Mela, l. 2. c. 14. Solin, c. 16. (e) Apud Euseb. Eccl. Hist. l. 3. c. 24. (f) Sophronius in Hieron. Catalog. Script. Eccl. c. 38. 40. (g) Hist. Eccl. Magdeburg. cent. 4. c. 2. p. 5. c. 9. p. 425. cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 6. cent. 7. c. 2. p. 4. c. 10. p. 255. cent. 8. c. 2. p. 6. cent. 9. c. 2. p. 4.
John Wesley
1:5 The things which are wanting - Which I had not time to settle myself. Ordain elders - Appoint the most faithful, zealous men to watch over the rest. Their character follows, Tit 1:6-9. These were the elders, or bishops, that Paul approved of; - men that had living faith, a pure conscience, a blameless life.
Robert Jamieson, A. R. Fausset and David Brown
1:5 I left thee--"I left thee behind" [ALFORD] when I left the island: not implying permanence of commission (compare Ti1 1:3).
in Crete--now Candia.
set in order--rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (Acts 2:11). The number of Jews in Crete was large (Tit 1:10), and it is likely that those scattered in the persecution of Stephen (Acts 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Acts 27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission.
ordain--rather, "appoint," "constitute."
in every city--"from city to city."
as I . . . appointed thee--that is, as I directed thee; prescribing as well the act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders" here are called "bishops" in Tit 1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock. From the unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the "faithful word."
1:61:6: եթէ ոք անարա՛տ իցէ, միո՛յ կնոջ այր, որդեակս ունիցի հաւատացեալս, եւ ո՛չ յամբաստանութիւն անառակութեան, կամ անհնազանդս։
6 Կարգես մի այնպիսի մարդու, որ լինի անբասիր, մէ՛կ կնոջ մարդ, ունենայ հաւատացեալ որդիներ, որոնք անառակութեան մէջ ամբաստանուած կամ անհնազանդ չլինեն,
6 Եթէ մէկը անմեղադրելի ըլլայ, մէկ կնոջ այր, հաւատացեալ զաւակներ ունենայ, որոնք անառակութեան համար ամբաստանուած կամ անհնազանդ չըլլան։
եթէ ոք անարատ իցէ, միոյ կնոջ այր, որդեակս ունիցի հաւատացեալս, եւ ոչ յամբաստանութիւն անառակութեան կամ անհնազանդս:

1:6: եթէ ոք անարա՛տ իցէ, միո՛յ կնոջ այր, որդեակս ունիցի հաւատացեալս, եւ ո՛չ յամբաստանութիւն անառակութեան, կամ անհնազանդս։
6 Կարգես մի այնպիսի մարդու, որ լինի անբասիր, մէ՛կ կնոջ մարդ, ունենայ հաւատացեալ որդիներ, որոնք անառակութեան մէջ ամբաստանուած կամ անհնազանդ չլինեն,
6 Եթէ մէկը անմեղադրելի ըլլայ, մէկ կնոջ այր, հաւատացեալ զաւակներ ունենայ, որոնք անառակութեան համար ամբաստանուած կամ անհնազանդ չըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: если кто непорочен, муж одной жены, детей имеет верных, не укоряемых в распутстве или непокорности.
1:6  εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα.
1:6. εἴ (if) τίς (a-one) ἐστιν (it-be) ἀνέγκλητος, (un-callable-in,"μιᾶς (of-one) γυναικὸς (of-a-woman) ἀνήρ, (a-man,"τέκνα (to-producees) ἔχων (holding) πιστά , ( to-trusted ,"μὴ (lest) ἐν (in) κατηγορίᾳ (unto-a-gathering-down-unto) ἀσωτίας (of-an-un-saving-unto) ἢ (or) ἀνυπότακτα . ( to-un-arranged-under )
1:6. si quis sine crimine est unius uxoris vir filios habens fideles non in accusatione luxuriae aut non subditosIf any be without crime, the husband of one wife. having faithful children, not accused of riot or unruly.
6. if any man is blameless, the husband of one wife, having children that believe, who are not accused of riot or unruly.
1:6. If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
1:6. if such a man is without offense, the husband of one wife, having faithful children, not accused of self-indulgence, nor of insubordination.
If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly:

6: если кто непорочен, муж одной жены, детей имеет верных, не укоряемых в распутстве или непокорности.
1:6  εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα.
1:6. si quis sine crimine est unius uxoris vir filios habens fideles non in accusatione luxuriae aut non subditos
If any be without crime, the husband of one wife. having faithful children, not accused of riot or unruly.
1:6. If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
1:6. if such a man is without offense, the husband of one wife, having faithful children, not accused of self-indulgence, nor of insubordination.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: См. 1Тим. III:2: и cл.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Qualifications of a Bishop; The Necessity of Sharp Reproof.A. D. 66.
6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 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; 8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 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. 10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. 12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. 13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; 14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth. 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. 16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

The apostle here gives Titus directions about ordination, showing whom he should ordain, and whom not.

I. Of those whom he should ordain. He points out their qualifications and virtues; such as respect their life and manners, and such as relate to their doctrine: the former in the sixth, seventh, and eighth verses, and the latter in the ninth.

1. Their qualifications respecting their life and manners are,

(1.) More general: If any be blameless; not absolutely without fault, so none are, for there is none that liveth and sinneth not; nor altogether unblamed, this is rare and difficult. Christ himself and his apostles were blamed, though not worthy of it. In Christ thee was certainly nothing blamable; and his apostles were not such as their enemies charged them to be. But the meaning is, He must be one who lies not under an ill character; but rather must have good report, even from those that are without; not grossly or scandalously guilty, so as would bring reproach upon the holy function; he must not be such a one.

(2.) More particularly.

[1.] There is his relative character. In his own person, he must be of conjugal chastity: The husband of one wife. The church of Rome says the husband of no wife, but from the beginning it was not so; marriage is an ordinance from which no profession nor calling is a bar. 1 Cor. ix. 5, Have I not power, says Paul, to lead about a sister, a wife, as well as other apostles? Forbidding to marry is one of the erroneous doctrines of the antichristian church, 1 Tim. iv. 3. Not that ministers must be married; this is not meant; but the husband of one wife may be either not having divorced his wife and married another (as was too common among those of the circumcision, even for slight causes), or the husband of one wife, that is, at one and the same time, no bigamist; not that he might not be married to more than one wife successively, but, being married, he must have but one wife at once, not two or more, according to the too common sinful practice of those times, by a perverse imitation of the patriarchs, from which evil custom our Lord taught a reformation. Polygamy is scandalous in any, as also having a harlot or concubine with his lawful wife; such sin, or any wanton libidinous demeanour, must be very remote from such as would enter into so sacred a function. And, as to his children, having faithful children, obedient and good, brought up in the true Christian faith, and living according to it, at least as far as the endeavours of the parents can avail. It is for the honour of ministers that their children be faithful and pious, and such as become their religion. Not accused of riot, nor unruly, not justly so accused, as having given ground and occasion for it, for otherwise the most innocent may be falsely so charged; they must look to it therefore that there be no colour for such censure. Children so faithful, and obedient, and temperate, will be a good sign of faithfulness and diligence in the parent who has so educated and instructed them; and, from his faithfulness in the less, there may be encouragement to commit to him the greater, the rule and government of the church of God. The ground of this qualification is shown from the nature of his office (v. 7): For a bishop must be blameless, as the steward of God. Those before termed presbyters, or elders, are in this verse styled bishops; and such they were, having no ordinary fixed and standing officers above them. Titus's business here, it is plain, was but occasional, and his stay short, as was before noted. Having ordained elders, and settled in their due form, he went and left all (for aught that appears in scripture) in the hands of those elders whom the apostle here calls bishops and stewards of God. We read not in the sacred writings of any successor he had in Crete; but to those elders or bishops was committed the full charge of feeding, ruling, and watching over their flock; they wanted not any powers necessary for carrying on religion and the ministry of it among them, and committing it down to succeeding ages. Now, being such bishops and overseers of the flock, who were to be examples to them, and God's stewards to take care of the affairs of his house, to provide for and dispense to them things needful, there is great reason that their character should be clear and good, that they should be blameless. How else could it be but that religion must suffer, their work be hindered, and souls prejudiced and endangered, whom they were set to save? These are the relative qualifications with the ground of them.

[2.] The more absolute ones are expressed, First, Negatively, showing what an elder or bishop must not be: Not self-willed. The prohibition is of large extent, excluding self-opinion, or overweening conceit of parts and abilities, and abounding in one's own sense,--self-love, and self-seeking, making self the centre of all,--also self-confidence and trust, and self-pleasing, little regarding or setting by others,--being proud, stubborn, froward, inflexible, set on one's own will and way, or churlish as Nabal: such is the sense expositors have affixed to the term. A great honour it is to a minister not to be thus affected, to be ready to ask and to take advice, to be ready to defer as much as reasonably may be to the mind and will of others, becoming all things to all men, that they may gain some. Not soon angry, me orgilon, not one of a hasty angry temper, soon and easily provoked and inflamed. How unfit are those to govern a church who cannot govern themselves, or their own turbulent and unruly passions! The minister must be meek and gentle, and patient towards all men. Not given to wine; thee is no greater reproach on a minister than to be a wine-bibber, one who loves it, and gives himself undue liberty this way who continues at the wine or strong drink till it inflames him. Seasonable and moderate use of this, as of the other good creatures of God, is not unlawful. Use a little wine for thy stomach's sake, and thine often infirmities, said Paul to Timothy, 1 Tim. v. 23. But excess therein is shameful in all, especially in a minister. Wine takes away the heart, turns the man into a brute: here most proper is that exhortation of the apostle (Eph. v. 18), Be not drunk with wine, wherein is excess; but be filled with the Spirit. Here is no exceeding, but in the former too easily there may: take heed therefore of going too near the brink. No striker, in any quarrelsome or contentious manner, not injuriously nor out of revenge, with cruelty or unnecessary roughness. Not given to filthy lucre; not greedy of it (as 1 Tim. iii. 3), whereby is not meant refusing a just return for their labours, in order to their necessary support and comfort; but not making gain their first or chief end, not entering into the ministry nor managing it with base worldly views. Nothing is more unbecoming a minister, who is to direct his own and others' eyes to another world, than to be too intent upon this. It is called filthy lucre, from its defiling the soul that inordinately affects or greedily looks after it, as if it were any otherwise desirable than for the good and lawful uses of it. Thus of the negative part of the bishop's character. But, Secondly, Positively: he must be (v. 8) a lover of hospitality, as an evidence that he is not given to filthy lucre, but is willing to use what he has to the best purposes, not laying up for himself, so as to hinder charitable laying out for the good of others; receiving and entertaining strangers (as the word imports), a great and necessary office of love, especially in those times of affliction and distress, when Christians were made to fly and wander for safety from persecution and enemies, or in travelling to and fro where there were not such public houses for reception as in our days, nor, it may be, had many poor saints sufficiency of their own for such uses--then to receive and entertain them was good and pleasing to God. And such a spirit and practice, according to ability and occasion, are very becoming such as should be examples of good works. A lover of good men, or of good things; ministers should be exemplary in both; this will evince their open piety, and likeness to God and their Master Jesus Christ: Do good to all, but especially to those of the household of faith, those who are the excellent of the earth, in whom should be all our delight. Sober, or prudent, as the word signifies; a needful grace in a minister both for his ministerial and personal carriage and management. He should be a wise steward, and one who is not rash, or foolish, or heady; but who can govern well his passions and affections. Just in things belonging to civil life, and moral righteousness, and equity in dealings, giving to all their due. Holy, in what concerns religion; one who reverences and worships God, and is of a spiritual and heavenly conversation. Temperate; it comes from a word that signifies strength, and denotes one who has power over his appetite and affections, or, in things lawful, can, for good ends, restrain and hold them in. Nothing is more becoming a minister than such things as these, sobriety, temperance, justice, and holiness--sober in respect of himself, just and righteous towards all men, and holy towards God. And thus of the qualifications respecting the minister's life and manners, relative and absolute, negative and positive, what he must not, and what he must, be and do.

2. As to doctrine,

(1.) Here is his duty: Holding fast the faithful word, as he has been taught, keeping close to the doctrine of Christ, the word of his grace, adhering thereto according to the instructions he has received--holding it fast in his own belief and profession, and in teaching others. Observe, [1.] The word of God, revealed in the scripture, is a true and infallible word; the word of him that is the amen, the true and faithful witness, and whose Spirit guided the penmen of it. Holy men of God spoke as they were moved by the Holy Ghost. [2.] Ministers must hold fast, and hold forth, the faithful word in their teaching and life. I have kept the faith, was Paul's comfort (2 Tim. iv. 7), and not shunned to declare the whole counsel of God; there was his faithfulness, Acts xx. 27.

(2.) Here is the end: That he may be able, by sound doctrine, both to exhort, and to convince the gainsayers, to persuade and draw others to the true faith, and to convince the contrary-minded. How should he do this if he himself were uncertain or unsteady, not holding fast that faithful word and sound doctrine which should be the matter of this teaching, and the means and ground of convincing those that oppose the truth? We see here summarily the great work of the ministry--to exhort those who are willing to know and do their duty, and to convince those that contradict, both which are to be done by sound doctrine, that is, in a rational instructive way, by scripture-arguments and testimonies, which are the infallible words of truth, what all may and should rest and be satisfied in and determined by. And thus of the qualifications of the elders whom Titus was to ordain.

II. The apostle's directory shows whom he should reject or avoid--men of another character, the mention of whom is brought in as a reason of the care he had recommended about the qualifications of ministers, why they should be such, and only such, as he had described. The reasons he takes both from bad teachers and hearers among them, v. 10, to the end.

1. From bad teachers. (1.) Those false teachers are described. They were unruly, headstrong and ambitious of power, refractory and untractable (as some render it), and such as would not bear nor submit themselves to the discipline and necessary order in the church, impatient of good government and of sound doctrine. And vain talkers and deceivers, conceiting themselves to be wise, but really foolish, and thence great talkers, falling into errors and mistakes, and fond of them, and studious and industrious to draw others into the same. Many such there were, especially those of the circumcision, converts as they pretended, at least, from the Jews, who yet were for mingling Judaism and Christianity together, and so making a corrupt medley. These were the false teachers. (2.) Here is the apostle's direction how to deal with them (v. 11): Their mouths must be stopped; not by outward force (Titus had no such power, nor was this the gospel method), but by confutation and conviction, showing them their error, not giving place to them even for an hour. In case of obstinacy indeed, breaking the peace of the church, and corrupting other churches, censures are to have place, the last means for recovering the faulty and preventing the hurt of many. Observe, Faithful ministers must oppose seducers in good time, that, their folly being made manifest, they may proceed no further. (3.) The reasons are given for this. [1.] From the pernicious effects of their errors: They subvert whole houses, teaching things which they ought not (namely, the necessity of circumcision, and of keeping the law of Moses, &c.), so subverting the gospel and the souls of men; not some few only, but whole families. It was unjustly charged on the apostles that they turned the world upside down; but justly on these false teachers that they drew many from the true faith to their ruin: the mouths of such should be stopped, especially considering, [2.] Their base end in what they do: For filthy lucre's sake, serving a worldly interest under pretence of religion. Love of money is the root of all evil. Most fit it is that such should be resisted, confuted, and put to shame, by sound doctrine, and reasons from the scriptures. Thus of the grounds respecting the bad teachers.

II. In reference to their people or hearers, who are described from ancient testimony given of them.

1. Here is the witness (v. 12): One of themselves, even a prophet of their own, that is, one of the Cretans, not of the Jews, Epimenides a Greek poet, likely to know and unlikely to slander them. A prophet of their own; so their poets were accounted, writers of divine oracles; these often witnessed against the vices of the people: Aratus, Epimenides, and others among the Greeks; Horace, Juvenal, and Persius, among the Latins: much smartness did they use against divers vices.

2. Here is the matter of his testimony: Kretes aei pseustai, kaka theria, gasteres argai--The Cretans are always liars, evil beasts, slow bellies. Even to a proverb, they were infamous for falsehood and lying; kretizein, to play the Cretan, or to lie, is the same; and they were compared to evil beasts for their sly hurtfulness and savage nature, and called slow bellies for their laziness and sensuality, more inclined to eat than to work and live by some honest employment. Observe, Such scandalous vices as were the reproach of heathens should be far from Christians: falsehood and lying, invidious craft and cruelty, all beastly and sensual practices, with idleness and sloth, are sins condemned by the light of nature. For these were the Cretans taxed by their own poets.

3. Here is the verification of this by the apostle himself: v. 13. This witness is true, The apostle saw too much ground for that character. The temper of some nations is more inclined to some vices than others. The Cretans were too generally such as here described, slothful and ill-natured, false and perfidious, as the apostle himself vouches. And thence,

4. He instructs Titus how to deal with them: Wherefore rebuke them sharply. When Paul wrote to Timothy he bade him instruct with meekness; but now, when he writes to Titus, he bids him rebuke them sharply. The reason of the difference may be taken from the different temper of Timothy and Titus; the former might have more keenness in his disposition, and be apt to be warm in reproving, whom therefore he bids to rebuke with meekness; and the latter might be one of more mildness, therefore he quickens him, and bids him rebuke sharply. Or rather it was from the difference of the case and people: Timothy had a more polite people to deal with, and therefore he must rebuke them with meekness; and Titus had to do with those who were more rough and uncultivated, and therefore he must rebuke them sharply; their corruptions were many and gross, and committed without shame or modesty, and therefore should be dealt with accordingly. There must in reproving be a distinguishing between sins and sins; some are more gross and heinous in their nature, or in the manner of their commission, with openness and boldness, to the greater dishonour of God and danger and hurt to men: and between sinners and sinners; some are of a more tender and tractable temper, apter to be wrought on by gentleness, and to be sunk and discouraged by too much roughness and severity; others are more hardy and stubborn, and need more cutting language to beget in them remorse and shame. Wisdom therefore is requisite to temper and manage reproofs aright, as may be most likely to do good. Jude 22, 23, Of some have compassion, making a difference; and others save with fear, pulling them out of the fire. The Cretans' sins and corruptions were many, great, and habitual; therefore they must be rebuked sharply. But that such direction might not be misconstrued,

5. Here is the end of it noted: That they may be sound in the faith (v. 14), not giving heed to Jewish fables, and commandments of men, that turn from the truth; that is, that they may be and show themselves truly and effectually changed from such evil tempers and manners as those Cretans in their natural state lived in, and may not adhere to nor regard (as some who were converted might be too ready to do) the Jewish traditions and the superstitions of the Pharisees, which would be apt to make them disrelish the gospel, and the sound and wholesome truths of it. Observe, (1.) The sharpest reproofs must aim at the good of the reproved: they must not be of malice, nor hatred, nor ill-will, but of love; not to gratify pride, passion, nor any evil affection in the reprover, but to reclaim and reform the erroneous and the guilty. (2.) Soundness in the faith is most desirable and necessary. This is the soul's health and vigour, pleasing to God, comfortable to the Christian, and what makes ready to be cheerful and constant in duty. (3.) A special means to soundness in the faith is to turn away the ear from fables and the fancies of men (1 Tim. i. 4): Neither give heed to fables and endless genealogies, that minister questions rather than godly edifying, which is in faith. So ch. iv. 7, Refuse profane and old wives' fables, and exercise thyself rather to godliness. Fancies and devices of men in the worship of God are contrary to truth and piety. Jewish ceremonies and rites, that were at first divine appointments, the substance having come and their season and use being over, are now but unwarranted commands of men, which not only stand not with, but turn from, the truth, the pure gospel truth and spiritual worship, set up by Christ instead of that bodily service under the law. (4.) A fearful judgment it is to be turned away from the truth, to leave Christ for Moses, the spiritual worship of the gospel for the carnal ordinances of the law, or the true divine institutions and precepts for human inventions and appointments. Who hath bewitched you (said Paul to the Galatians, ch. iii. 1, 3) that you should not obey the truth? Having begun in the Spirit, are you made perfect by the flesh? Thus having shown the end of sharply reproving the corrupt and vicious Cretans, that they might be sound in the faith, and not heed Jewish fables and commands of men,

6. He gives the reasons of this, from the liberty we have by the gospel from legal observances, and the evil and mischief of a Jewish spirit under the Christian dispensation in the last two verses. To good Christians that are sound in the faith and thereby purified all things are pure. Meats and drinks, and such things as were forbidden under the law (the observances of which some still maintain), in these there is now no such distinction, all are pure (lawful and free in their use), but to those that are defiled and unbelieving nothing is pure; things lawful and good they abuse and turn to sin; they suck poison out of that from which others draw sweetness; their mind and conscience, those leading faculties, being defiled, a taint is communicated to all they do. The sacrifice of the wicked is an abomination to the Lord, Prov. xv. 8. And ch. xxi. 4, The ploughing of the wicked is sin, not in itself, but as done by him; the carnality of the mind and heart mars all the labour of the hand.

Objection. But are not these judaizers (as you call them) men who profess religion, and speak well of God, and Christ, and righteousness of life, and should they be so severely taxed? Answer, They profess that they know God; but in works they deny him, being abominable, and disobedient, and to every good work reprobate, v. 16. There are many who in word and tongue profess to know God, and yet in their lives and conversations deny and reject him; their practice is a contradiction to their profession. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: with their mouth they show much love, but their heart goeth after their covetousness, Ezek. xxxiii. 31. Being abominable, and disobedient, and to every good work reprobate. The apostle, instructing Titus to rebuke sharply, does himself rebuke sharply; he gives them very hard words, yet doubtless no harder than their case warranted and their need required. Being abominable--bdelyktoi, deserving that God and good men should turn away their eyes from them as nauseous and offensive. And disobedient--apeitheis, unpersuadable and unbelieving. They might do divers things; but it was not the obedience of faith, nor what was commanded, or short of the command. To every good work reprobate, without skill or judgment to do any thing aright. See the miserable condition of hypocrites, such as have a form of godliness, but without the power; yet let us not be so ready to fix this charge on others as careful that it agree not to ourselves, that there be not in us an evil heart of unbelief, in departing from the living God; but that we be sincere and without offence till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God, Phil. i. 10, 11.
Adam Clarke: Commentary on the Bible - 1831
1:6: If any be blameless - See the notes on Ti1 3:2, etc.
Having faithful children - Whose family is converted to God. It would have been absurd to employ a man to govern the Church whose children were not in subjection to himself; for it is an apostolic maxim, that he who cannot rule his own house, cannot rule the Church of God; Ti1 3:5.
Albert Barnes: Notes on the Bible - 1834
1:6: If any be blameless, the husband of one wife - See the notes at Ti1 3:2.
Having faithful children - See the notes at Ti1 3:4-5. That is, having a family well-governed, and well-trained in religion. The word here - πιστὰ pista - applied to the children, and rendered faithful, does not necessarily mean that they should be truly pious, but it is descriptive of those who had been well-trained, and were in due subordination. If a man's family were not of his character - if his children were insubordinate, and opposed to religion - if they were decided infidels or scoffers, it would show that there was such a deficiency in the head of the family that he could not be safely entrusted with the government of the church; compare the notes at Ti1 3:5. It is probably true, also, that the preachers at that time would be selected, as far as practicable, from those whose families were all Christians. There might be great impropriety in placing a man over a church, a part of whose family were Jews or heathens.
Not accused of riot - That is, whose children were not accused of riot. This explains what is meant by faithful. The word rendered "riot" - ἀσωτία asō tia - is translated excess in Eph 5:18, and riot in Tit 1:6; Pe1 4:4. It does not elsewhere occur in the New Testament, though the word riotous is found in Luk 15:13; see it explained in the notes at Eph 5:18. The meaning here is, that they should not be justly accused of this; this should not be their character. It would, doubtless, be a good reason now why a man should not be ordained to the ministry that he had a dissipated and disorderly family.
Or unruly - Insubordinate; ungoverned; see the notes, Ti1 1:9; Luk 3:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: any: Ti1 3:2-7
the husband: Lev 21:7, Lev 21:14; Eze 44:22; Mal 2:15; Luk 1:5; Ti1 3:12
having: Gen 18:19; Sa1 2:11, Sa1 2:22, Sa1 2:29, Sa1 2:30, Sa1 3:12, Sa1 3:13; Ti1 3:4, Ti1 3:5
not: Pro 28:7
or: Tit 1:10; Th1 5:14
Geneva 1599
1:6 If any be blameless, the husband of one wife, having faithful children not accused of riot or (g) unruly.
(g) This word is used of horses and oxen, who will not tolerate the yoke.
John Gill
1:6 If any be blameless,.... In his outward life and conversation, not chargeable with any notorious crime; See Gill on Ti1 3:2,
the husband of one wife; See Gill on Ti1 3:2,
having faithful children; legitimate ones, born in lawful wedlock, in the same sense as such are called godly and holy, in Mal 2:15 1Cor 7:14 for by faithful children cannot be meant converted ones, or true believers in Christ; for it is not in the power of men to make their children such; and their not being so can never be an objection to their being elders, if otherwise qualified; at most the phrase can only intend, that they should be brought up in the faith, in the principles, doctrines, and ways of Christianity, or in the nurture and admonition of the Lord.
Not accused of riot; or chargeable with sins of uncleanness and intemperance, with rioting and drunkenness, chambering and wantonness; or with such crimes as Eli's sons were guilty of, from which they were not restrained by their father, and therefore the priesthood was removed from the family: "or unruly" not subject, but disobedient to their parents; See Gill on Ti1 3:4. See Gill on Ti1 3:5.
John Wesley
1:6 The husband of one wife - Surely the Holy Ghost, by repeating this so often, designed to leave the Romanists without excuse.
Robert Jamieson, A. R. Fausset and David Brown
1:6 (Compare Notes, see on Ti1 3:2-4.) The thing dwelt on here as the requisite in a bishop, is a good reputation among those over whom he is to be set. The immorality of the Cretan professors rendered this a necessary requisite in one who was to be a reprover: and their unsoundness in doctrine also made needful great steadfastness in the faith (Tit 1:9, Tit 1:13).
having faithful children--that is, believing children. He who could not bring his children to faith, how shall he bring others? [BENGEL]. ALFORD explains, "established in the faith."
not accused--not merely not riotous, but "not (even) accused of riot" ("profligacy" [ALFORD]; "dissolute life" [WAHL]).
unruly--insubordinate; opposed to "in subjection" (Ti1 3:4).
1:71:7: Զի պա՛րտ է եպիսկոպոսին անարա՛տ լինել, որպէս եւ Աստուծոյ տնտեսի. մի՛ յանդուգն, մի՛ բարկացօղ, մի՛ թշնամանօղ, մի՛ հարկանօղ, մի՛ զաւշաքաղ.
7 քանի որ պէտք է, որ եպիսկոպոսն անբասիր լինի, որպէս Աստծու տնտես. ոչ յանդուգն, ոչ բարկացող, ոչ անարգող[23], ոչ կռուարար, ոչ շահասէր,[23] 23. Յունարէնն ունի՝ հարբեցող:
7 Վասն զի եպիսկոպոսը պէտք է անմեղադրելի ըլլայ Աստուծոյ տնտեսին պէս. ո՛չ յանդուգն, ո՛չ բարկացող, ո՛չ գինեմոլ, ո՛չ զարնող, ո՛չ անարգ շահախնդրութեան ետեւէ եղող,
Զի պարտ է եպիսկոպոսին անարատ լինել, որպէս եւ Աստուծոյ տնտեսի. մի՛ յանդուգն, մի՛ բարկացող, մի՛ թշնամանող, մի՛ հարկանող, մի՛ զօշաքաղ:

1:7: Զի պա՛րտ է եպիսկոպոսին անարա՛տ լինել, որպէս եւ Աստուծոյ տնտեսի. մի՛ յանդուգն, մի՛ բարկացօղ, մի՛ թշնամանօղ, մի՛ հարկանօղ, մի՛ զաւշաքաղ.
7 քանի որ պէտք է, որ եպիսկոպոսն անբասիր լինի, որպէս Աստծու տնտես. ոչ յանդուգն, ոչ բարկացող, ոչ անարգող[23], ոչ կռուարար, ոչ շահասէր,
[23] 23. Յունարէնն ունի՝ հարբեցող:
7 Վասն զի եպիսկոպոսը պէտք է անմեղադրելի ըլլայ Աստուծոյ տնտեսին պէս. ո՛չ յանդուգն, ո՛չ բարկացող, ո՛չ գինեմոլ, ո՛չ զարնող, ո՛չ անարգ շահախնդրութեան ետեւէ եղող,
zohrab-1805▾ eastern-1994▾ western am▾
1:77: Ибо епископ должен быть непорочен, как Божий домостроитель, не дерзок, не гневлив, не пьяница, не бийца, не корыстолюбец,
1:7  δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ,
1:7. δεῖ (It-bindeth) γὰρ (therefore) τὸν (to-the-one) ἐπίσκοπον (to-a-scouter-upon) ἀνέγκλητον (to-un-callable-in) εἶναι (to-be) ὡς (as) θεοῦ (of-a-Deity) οἰκονόμον, (to-a-house-parceleer,"μὴ (lest) αὐθάδη, (to-self-pleased,"μὴ (lest) ὀργίλον, (to-stressed,"μὴ (lest) πάροινον, (to-beside-wine,"μὴ (lest) πλήκτην, (to-a-smiter,"μὴ (lest) αἰσχροκερδῆ, (to-en-shamedly-gained,"
1:7. oportet enim episcopum sine crimine esse sicut Dei dispensatorem non superbum non iracundum non vinolentum non percussorem non turpilucri cupidumFor a bishop must be without crime, as the steward of God: not proud, not subject to anger, nor given to wine, no striker, not greedy of filthy lucre:
7. For the bishop must be blameless, as God’s steward; not selfwilled, not soon angry, no brawler, no striker, not greedy of filthy lucre;
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;
1:7. And a bishop, as a steward of God, must be without offense: not arrogant, not short-tempered, not a drunkard, not violent, not desiring tainted profit,
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:

7: Ибо епископ должен быть непорочен, как Божий домостроитель, не дерзок, не гневлив, не пьяница, не бийца, не корыстолюбец,
1:7  δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ,
1:7. oportet enim episcopum sine crimine esse sicut Dei dispensatorem non superbum non iracundum non vinolentum non percussorem non turpilucri cupidum
For a bishop must be without crime, as the steward of God: not proud, not subject to anger, nor given to wine, no striker, not greedy of filthy lucre:
7. For the bishop must be blameless, as God’s steward; not selfwilled, not soon angry, no brawler, no striker, not greedy of filthy lucre;
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;
1:7. And a bishop, as a steward of God, must be without offense: not arrogant, not short-tempered, not a drunkard, not violent, not desiring tainted profit,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Ибо епископ. То же самое лицо, которое в пятом стихе названо пресвитером, здесь называется епископом. Отсюда видно, что здесь выражение епископ обозначает не высшую иерархическую степень священнослужения, а просто деятельность всякого пресвитера, который должен был наблюдать (episkopein) за церковной общиной, ему порученной, как епископы - например, Тимофей или Тит, - наблюдали за целыми церквами, состоявшими из многих церковных общин.

Остальное см. в толковании на 1Тим. III:3: и сл.
Adam Clarke: Commentary on the Bible - 1831
1:7: Not self-willed - Μη αυθαδη· Not one who is determined to have his own way in every thing; setting up his own judgment to that of all others; expecting all to pay homage to his understanding. Such a governor in the Church of God can do little good, and may do much mischief.
Not soon angry - Μη οργιλον· Not a choleric man; one who is irritable; who is apt to be inflamed on every opposition; one who has not proper command over his own temper.
Albert Barnes: Notes on the Bible - 1834
1:7: For a bishop must be blameless - Ti1 3:2.
As the steward of God - See notes, Co1 4:1-2. A man, in order to perform the duties of such an office, should be one against whom no accusation could lie.
Not self-willed - Compare Pe2 2:10. The word - αὐθάδης authadē s - does not elsewhere occur in the New Testament. It means, properly, self-complacent; and then, assuming, arrogant, imperious; Robinson, Lexicon - The gist of the offence - the very "head and front" - is that of being self-complacent; a trait of character which, of necessity, makes a man imperious, dogmatical, impatient of contradiction, and unyielding. Such a man, evidently, is not fit for the office of a minister of the gospel.
Not soon angry - See notes, Ti1 3:2, and the margin there.
Not given to wine - Notes, Ti1 3:3.
No striker - Notes, Ti1 3:3.
Not given to filthy lucre - In 1 Tim. 3, "Not given of filthy lucre." The same Greek word is used.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: a bishop: Tit 1:5; Phi 1:1; Ti1 3:1, Ti1 3:2-13
as: Mat 24:45; Luk 12:42; Co1 4:1, Co1 4:2; Pe1 4:10
not selfwilled: Gen 49:6; Pe2 2:10
not soon: Pro 14:17, Pro 15:18, Pro 16:32; Ecc 7:9; Jam 1:19, Jam 1:20
not given to wine: Tit 2:3; Lev 10:9; Pro 31:4, Pro 31:5; Isa 28:7, Isa 56:12; Eze 44:21; Eph 5:18; Ti1 3:3
no: Ti2 2:24, Ti2 2:25 *Gr.
not given to filthy: Isa 56:10, Isa 56:11; Ti1 3:3, Ti1 3:8; Pe1 5:2
Geneva 1599
1:7 (7) For a bishop must be blameless, as the (h) steward of God; not (i) selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
(7) The second admonition: what faults pastors (whom he referred to before under the word elders) ought to be void of, and what virtues they ought to have.
(h) Whom the Lord has appointed steward of his gifts.
(i) Not stubborn and hard to please.
John Gill
1:7 For a bishop must be blameless,.... This shows that a bishop and an elder is the same; and the Syriac version here renders it, "an elder"; the character or qualification necessary to him is the same as before, and in like manner to be understood; unless it should more particularly refer to his faithfulness in the discharge of his office: since it follows,
as the steward of God; one appointed by God over his household and family, the church, to give to everyone their portion of meat in due season; one that dispenses the manifold grace, or various doctrines of the grace of God, and mysteries of Christ; and of such an one it is required, that he be faithful, both to his Lord and master, to the trust committed to him, and to the persons under his care.
Not selfwilled; not doing things in the worship and house of God, in the ministry of the word, and administration of ordinances, according to his own will, but according to the will of God, revealed in his word; otherwise what he does will come under the name of will worship: or obstinate, stubborn, and inflexible, conceited of his own sense and judgment, and resolute to have his own will and way in all things relating to the affairs of God's house. The word signifies one that is pleased with himself, has an over weening opinion of himself, is proud and haughty, and despises others:
not soon angry: but slow to wrath, which shows a man to be a man of understanding, and fit to teach others, which an angry man is not. It is a saying of R. Hillell (h), that
"neither one that is ashamed (to ask questions) learns well, nor one that is "angry" teaches well''
And the Jews say (i), that
"the law is not rightly explained but by one that is not angry.''
Hence, that direction (k),
"for ever let a man be meek as Hillell, and not angry as Shammai;''
who were two of their principal doctors, the heads of their schools, in the times of Christ: a man that rules his own spirit, and has the command of his temper and passions, is fit to govern in the church of God.
Not given to wine, no striker, nor given to filthy lucre; See Gill on Ti1 3:3.
(h) Pirke Abot, c. 2. sect. 5. (i) Buxtorf. Lex. Talmud. col. 2026. (k) T. Bab. Sabbat, fol. 30. 2.
John Wesley
1:7 As the steward of God - To whom he intrusts immortal souls. Not selfwilled - Literally, pleasing himself; but all men "for their good to edification." Not passionate - But mild, yielding, tender.
Robert Jamieson, A. R. Fausset and David Brown
1:7 For . . . must--The emphasis is on "must." The reason why I said "blameless," is the very idea of a "bishop" (an overseer of the flock; he here substitutes for "presbyter" the term which expresses his duties) involves the necessity for such blamelessness, if he is to have influence over the flock.
steward of God--The greater the master is, the greater the virtues required in His servant [BENGEL], (Ti1 3:15); the Church is God's house, over which the minister is set as a steward (Heb 3:2-6; 1Pet 4:10, 1Pet 4:17). Note: ministers are not merely Church officers, but God's stewards; Church government is of divine appointment.
not self-willed--literally, "self-pleasing"; unaccommodating to others; harsh, the opposite of "a lover of hospitality" (Tit 1:6); so Nabal (1Sa. 25:1-44); self-loving and imperious; such a spirit would incapacitate him for leading a willing flock, instead of driving.
not given to wine--(See on Ti1 3:3; Ti1 3:8).
not given to filthy lucre--not making the Gospel a means of gain (Ti1 3:3, Ti1 3:8). In opposition to those "teaching for filthy lucre's sake" (Tit 1:11; Ti1 6:5; 1Pet 5:2).
1:81:8: այլ՝ հիւրասէ՛ր, բարեսէ՛ր, ցա՛ծ, արդա՛ր, սո՛ւրբ, ժուժկա՛լ[5034]. [5034] Ոմանք յաւելուն. Բարեսէր, հեզ, ցած։
8 այլ՝ հիւրասէր, բարեսէր, խոհեմ, արդար, սուրբ, ժուժկալ,
8 Հապա հիւրասէր, բարեսէր, խոհեմ, արդար, սուրբ, ժուժկալ,
այլ հիւրասէր, բարեսէր, ցած, արդար, սուրբ, ժուժկալ:

1:8: այլ՝ հիւրասէ՛ր, բարեսէ՛ր, ցա՛ծ, արդա՛ր, սո՛ւրբ, ժուժկա՛լ[5034].
[5034] Ոմանք յաւելուն. Բարեսէր, հեզ, ցած։
8 այլ՝ հիւրասէր, բարեսէր, խոհեմ, արդար, սուրբ, ժուժկալ,
8 Հապա հիւրասէր, բարեսէր, խոհեմ, արդար, սուրբ, ժուժկալ,
zohrab-1805▾ eastern-1994▾ western am▾
1:88: но страннолюбив, любящий добро, целомудрен, справедлив, благочестив, воздержан,
1:8  ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
1:8. ἀλλὰ (other) φιλόξενον, (to-foreign-cared,"φιλάγαθον, (to-good-cared,"σώφρονα, (to-rationally-centered-of,"δίκαιον, (to-course-belonged,"ὅσιον, (to-pure,"ἐγκρατῆ, (to-secured-in,"
1:8. sed hospitalem benignum sobrium iustum sanctum continentemBut given to hospitality, gentle, sober, just, holy, continent:
8. but given to hospitality, a lover of good, soberminded, just, holy, temperate;
1:8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
1:8. but instead: hospitable, kind, sober, just, holy, chaste,
But a lover of hospitality, a lover of good men, sober, just, holy, temperate:

8: но страннолюбив, любящий добро, целомудрен, справедлив, благочестив, воздержан,
1:8  ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
1:8. sed hospitalem benignum sobrium iustum sanctum continentem
But given to hospitality, gentle, sober, just, holy, continent:
8. but given to hospitality, a lover of good, soberminded, just, holy, temperate;
1:8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
1:8. but instead: hospitable, kind, sober, just, holy, chaste,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:8: A lover of hospitality - Φιλοξενον· A lover of strangers. See the note on Ti1 3:2. Instead of φιλοξενον, one MS. has φιλοπτωχον, a lover of the poor. That minister who neglects the poor, but is frequent in his visits to the rich, knows little of his Master's work, and has little of his Master's spirit.
A lover of good men - Φιλαγαθον· A lover of goodness or of good things in general.
Sober - Prudent in all his conduct. Just in all his dealings. Holy in his heart.
Temperate - self-denying and abstemious, in his food and raiment; not too nice on points of honor, nor magisterially rigid in the exercise of his ecclesiastical functions. Qualifications rarely found in spiritual governors.
Albert Barnes: Notes on the Bible - 1834
1:8: But a lover of hospitality - Notes, Ti1 3:2.
A lover of good men - Margin, "or things." The Greek (φιλάγαθος philagathos) means, a lover of good, and may apply to any thing that is good. It may refer to good men, as included under the general term good; and there is no more essential qualification of a bishop than this. A man who sustains the office of a minister of the gospel, should love every good object, and be ever ready to promote it; and he should love every good man, no matter in what denomination or country he may be found - no matter what his complexion, and no matter what his rank in life; compare the notes at Phi 4:8.
Sober - Notes, Ti1 1:2.
Just - Upright in his dealings with all. A minister can do little good who is not; compare the notes at Phi 4:8.
Holy - Pious, or devout. Faithful in all his duties to God; Notes, Ti1 2:8.
Temperate - ἐγκρατῆ egkratē. Having power or control over all his passions. We apply the term now with reference to abstinence from intoxicating liquors. In the Scriptures, it includes not only that, but also much more. It implies control over all our passions and appetites. See it explained in the notes at Act 24:25; compare Co1 7:9; Co1 9:25; Gal 5:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: a lover of hospitality: Ti1 3:2
a lover of good: Sa1 18:1; Kg1 5:1, Kg1 5:7; Psa 16:3; Amo 5:15; Jo1 3:14, Jo1 5:1
men: or, things
sober: Tit 2:7; Co2 6:4-8; Th1 2:10; Ti1 4:12, Ti1 6:11; Ti2 2:22
Geneva 1599
1:8 But a lover of hospitality, a lover of good men, (k) sober, just, holy, temperate;
(k) Cautious, and of a sound judgment, and of a singular example of moderation.
John Gill
1:8 But a lover of hospitality,.... See Gill on Ti1 3:2.
a lover of good men, or "of good"; the Syriac version renders it, "of good things"; as prayer, preaching, reading, meditation, spiritual conversation, and every religious exercise: or "of good men"; for such an elder or bishop has chiefly to do and converse with; and if he is not a lover of them, their company will be disagreeable to him, and he will be of no advantage to them; and if he does not love the souls of men, he will not naturally care for their state, or be concerned for their good.
Sober: in body, using moderation in diet and dress; and in mind, being prudent, modest, and humble, and thinking soberly of himself, and others, as he ought.
Just; righteous in his dealings with men, giving to everyone their due; upright and sincere in his conversation with the saints; and faithful in his counsel, admonitions, and reproofs.
Holy; devout towards God, constant in all religious exercises in the closet, family, and church; and living soberly, righteously, and godly in the world.
Temperate; in eating and drinking; continent from the lusts of the flesh; and even abstaining from those things which might be lawfully used, though inexpedient, for the sake of the weak, the peace of the church, and the glory of God.
Robert Jamieson, A. R. Fausset and David Brown
1:8 lover of hospitality--needed especially in those days (Rom 12:13; Ti1 3:2; Heb 13:2; 1Pet 4:9; 3Jn 1:5). Christians travelling from one place to another were received and forwarded on their journey by their brethren.
lover of good men--Greek, "a lover of (all that is) good," men or things (Phil 4:8-9).
sober--towards one's self; "discreet"; "self-restrained" [ALFORD], (see on Ti1 2:9).
just--towards "men."
holy--towards God (see on Th1 2:10).
temperate--"One having his passions, tongue, hand and eyes, at command" [CHRYSOSTOM]; "continent."
1:91:9: վերակացո՛ւ լինել, հաւատարիմ բանին վարդապետութեան. զի կարօղ իցէ եւ մխիթարել ողջմտութեամբ վարդապետութեանն, եւ զհակառակորդսն կշտամբե՛լ։
9 ամուր կապուած վարդապետութեան հաւատի խօսքին, որպէսզի կարողանայ յորդորել ողջամիտ վարդապետութեամբ եւ կշտամբել հակառակորդներին.
9 Հաստատ բռնելով վարդապետութեան հաւատարիմ խօսքը, որպէս զի կարող ըլլայ ողջամիտ վարդապետութիւնով յորդորել եւ հակառակ կեցողները յանդիմանել։
վերակացու լինել հաւատարիմ բանին վարդապետութեան, զի կարող իցէ եւ մխիթարել ողջմտութեամբ վարդապետութեանն, եւ զհակառակորդսն կշտամբել:

1:9: վերակացո՛ւ լինել, հաւատարիմ բանին վարդապետութեան. զի կարօղ իցէ եւ մխիթարել ողջմտութեամբ վարդապետութեանն, եւ զհակառակորդսն կշտամբե՛լ։
9 ամուր կապուած վարդապետութեան հաւատի խօսքին, որպէսզի կարողանայ յորդորել ողջամիտ վարդապետութեամբ եւ կշտամբել հակառակորդներին.
9 Հաստատ բռնելով վարդապետութեան հաւատարիմ խօսքը, որպէս զի կարող ըլլայ ողջամիտ վարդապետութիւնով յորդորել եւ հակառակ կեցողները յանդիմանել։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: держащийся истинного слова, согласного с учением, чтобы он был силен и наставлять в здравом учении и противящихся обличать.
1:9  ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.
1:9. ἀντεχόμενον ( to-ever-a-one-holding ) τοῦ (of-the-one) κατὰ (down) τὴν (to-the-one) διδαχὴν (to-a-teaching) πιστοῦ (of-trusted) λόγου, (of-a-forthee,"ἵνα (so) δυνατὸς (able) ᾖ (it-might-be) καὶ (and) παρακαλεῖν (to-call-beside-unto) ἐν (in) τῇ (unto-the-one) διδασκαλίᾳ (unto-a-spoken-teaching-unto) τῇ (unto-the-one) ὑγιαινούσῃ (unto-healthing) καὶ (and) τοὺς (to-the-ones) ἀντιλέγοντας ( to-ever-a-one-forthing ) ἐλέγχειν. (to-confute)
1:9. amplectentem eum qui secundum doctrinam est fidelem sermonem ut potens sit et exhortari in doctrina sana et eos qui contradicunt arguereEmbracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to convince the gainsayers.
9. holding to the faithful word which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers.
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.
1:9. embracing faithful speech which is in agreement with doctrine, so that he may be able to exhort in sound doctrine and to argue against those who contradict.
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:

9: держащийся истинного слова, согласного с учением, чтобы он был силен и наставлять в здравом учении и противящихся обличать.
1:9  ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.
1:9. amplectentem eum qui secundum doctrinam est fidelem sermonem ut potens sit et exhortari in doctrina sana et eos qui contradicunt arguere
Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to convince the gainsayers.
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.
1:9. embracing faithful speech which is in agreement with doctrine, so that he may be able to exhort in sound doctrine and to argue against those who contradict.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Согласного с учением. Здесь можно видеть указание на существование твердо установленного символа веры (ср. 2Тим. III:14).
Adam Clarke: Commentary on the Bible - 1831
1:9: Holding fast the faithful word - Conscientiously retaining, and zealously maintaining, the true Christian doctrine, κατα την διδαχην, according to the instructions, or according to the institutions, form of sound doctrine, or confession of faith, which I have delivered to thee.
That he may be able by sound doctrine - If the doctrine be not sound, vain is the profession of it, and vain its influence. It is good to be zealously affected in a good thing; but zeal for what is not of God will do no good to the souls of men, how sincere soever that zeal may be.
To exhort - Them to hold the faith, that they may persevere.
And to convince - Refute the objections, confound the sophistry, and convert the gainsayers; and thus defend the truth.
Albert Barnes: Notes on the Bible - 1834
1:9: Holding fast the faithful word - That is, the true doctrines of the gospel. This means that he is to hold this fast, in opposition to one who would wrest it away, and in opposition to all false teachers, and to all systems of false philosophy. He must be a man who is firm in his belief of the doctrines of the Christian faith, and a man who can be relied on to maintain and defend those doctrines in all circumstances; compare notes, Th2 2:15.
As he hath been taught - Margin, "in teaching." Greek "According to the teaching." The sense is, according to that doctrine as taught by the inspired teachers of religion. It does not mean as he had individually been taught; but he was to hold the faith as it was delivered by those whom the Saviour had appointed to make it known to mankind. The phrase "the doctrine," or "the teaching," had a sort of technical meaning, denoting the gospel as that which had been communicated to mankind, not by human reason, but by teaching.
That he may be able by sound doctrine - By sound teaching, or instruction; Notes, Ti1 1:10; Ti1 4:16. He was not to dictate, or to denounce; but to seek to convince by the statement of the truth; see the notes at Ti2 2:25.
Both to exhort and to convince - To persuade them, or to bring them over to your views by kind exhortation, and by the instruction which shall convince. The former method is to be used where men know the truth, but need encouragement to follow it; the latter, where they are ignorant, or are opposed to it. Both exhortation and argument are to be used by the ministers of religion.
The gainsayers - Opposers Literally, those who speak against; that is, against the truth; Notes, Rom 10:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Holding: Job 2:3, Job 27:6; Pro 23:23; Th1 5:21; Th2 2:15; Ti2 1:13; Jde 1:3; Rev 2:25, Rev 3:3, Rev 3:11
fast: Ti1 1:15, Ti1 4:9, Ti1 6:3; Ti2 2:2
as he hath been taught: or, in teaching
sound: Tit 2:1, Tit 2:7, Tit 2:8; Ti1 1:10, Ti1 6:3; Ti2 4:3
to convince: Tit 1:11; Act 18:28; Co1 14:24; Ti2 2:25
Geneva 1599
1:9 (8) Holding fast the faithful word as he hath been taught, (9) that he may be able by sound doctrine both to exhort and to convince the gainsayers.
(8) The third admonition: the pastor must hold fast that doctrine which the apostles delivered, and pertains to salvation, leaving behind all curious and vain matters. (9) The fourth admonition: to apply the knowledge of true doctrine to use, which consists in two things, that is, in governing those who show themselves able to learn, and confuting the obstinate.
John Gill
1:9 Holding fast the faithful word,.... The doctrine of the Gospel, so called because it is true, and to be believed; it is the word of truth, and truth itself, and contains nothing but truth; and because it never deceived any, that gave credit to its doctrines, and its promises; and because it is pure, unmixed, and unadulterated, and is the sincere milk of the word; and because in it is a glorious display of the faithfulness of God to his perfections, to his holiness and justice, to his law, and to his covenant, word, and oath; and of the faithfulness of Christ, to him that appointed him and to his covenant engagements, and which has appeared in the discharge of his various offices: and this is not only to be held forth by the elder, but to be held fast, and tenaciously abode by; in opposition to all wavering about it, departure from it, dropping or concealing any part of it, and pusillanimity concerning it; whatever temptations there may be to the contrary, through popular applause on the one hand, and reproaches and persecutions on the other; and though there may be many that may endeavour to wring it out of his hands; see Ti2 1:13,
as he hath been taught; or "according to doctrine": that is, according to the doctrine of the Scriptures, Christ, and his apostles; according to the doctrine that lies in the Scriptures that was delivered by Christ, and preached by his apostles; whatever is according to that should be held fast:
or which is for doctrine, which tends to teach, instruct, and edify the minds of men, that ought to be constantly abode by: or as the elder himself has been taught, not by men, in a theoretical way, as logic, rhetoric, and other arts and sciences are taught; for such who are only taught the faithful word in this way, are not likely to hold it fast, in a time of temptation; but as he has been taught it experimentally by the Spirit of God; and such an one, who has not only the knowledge of it in his head, but the experience of it in his heart, will hold it, and hold it fast against all opposition:
that he may be able, by sound doctrine, both to exhort and to convince the gainsayers; sound doctrine is the faithful word, the wholesome words of our Lord Jesus Christ, which being retained, qualify an elder to discharge the following branches of his office; to "exhort" the members of churches to their duty, according to their age, sex, state, and condition, as in chapter 2 to which the doctrines of grace influence and engage; or to comfort them, as the word also signifies, and the Alexandrian copy reads, "to comfort them in all tribulation"; and this is one considerable part of the elder's work, to comfort souls under affliction, whether of body or mind; and sound doctrines, or the doctrines of the Gospel, are wonderfully suited to such a purpose: and the other part of his work is, "to convince gainsayers"; such who resist the truth, oppose themselves to it, cavil at it, and object against it; these are to be refitted, and convinced by the Scriptures, and arguments taken from them, as the Jews were by Apollos, Acts 18:28 and nothing is so powerful to do it as sound doctrine, and holding fast the faithful word.
John Wesley
1:9 As he hath been taught - Perhaps it might be more literally rendered, according to the teaching, or doctrine, of the apostles; alluding to Acts 2:42.
Robert Jamieson, A. R. Fausset and David Brown
1:9 Holding fast--Holding firmly to (compare Mt 6:24; Lk 16:13).
the faithful--true and trustworthy (Ti1 1:15).
word as he has been taught--literally, "the word (which is) according to the teaching" which he has received (compare Ti1 4:6, end; Ti2 3:14).
by--Translate as Greek, "to exhort in doctrine (instruction) which is sound"; sound doctrine or instruction is the element IN which his exhorting is to have place . . . On "sound" (peculiar to the Pastoral Epistles), see Ti1 1:10; Ti1 6:3.
convince--rather, "reprove" [ALFORD], (Tit 1:13).
1:101:10: Քանզի բազումք են անհնազանդք, զրախօ՛սք, եւ մտախա՛բք. մանաւանդ որ ՚ի թլփատութենէ անտի են[5035]. [5035] Յօրինակին. Անհնազանդ, զրա՛՛։ Ոմանք. Պարտ է մեզ ըմբերանել... զոր ոչ է արժան։
10 քանզի անհնազանդներ շատ կան, դատարկախօսներ, մոլորեցնողներ, մանաւանդ եթէ հրէութիւնից դարձածներից են.
10 Քանզի շատ են անհնազանդները, ունայնութիւն խօսողները ու խաբողները, մանաւանդ անոնք որ թլփատութենէն են.
Քանզի բազումք են անհնազանդք, զրախօսք, եւ մտախաբք, մանաւանդ որ ի թլփատութենէ անտի են:

1:10: Քանզի բազումք են անհնազանդք, զրախօ՛սք, եւ մտախա՛բք. մանաւանդ որ ՚ի թլփատութենէ անտի են[5035].
[5035] Յօրինակին. Անհնազանդ, զրա՛՛։ Ոմանք. Պարտ է մեզ ըմբերանել... զոր ոչ է արժան։
10 քանզի անհնազանդներ շատ կան, դատարկախօսներ, մոլորեցնողներ, մանաւանդ եթէ հրէութիւնից դարձածներից են.
10 Քանզի շատ են անհնազանդները, ունայնութիւն խօսողները ու խաբողները, մանաւանդ անոնք որ թլփատութենէն են.
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: Ибо есть много и непокорных, пустословов и обманщиков, особенно из обрезанных,
1:10  εἰσὶν γὰρ πολλοὶ [καὶ] ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς,
1:10. Εἰσὶν (They-be) γὰρ (therefore) πολλοὶ ( much ) ἀνυπότακτοι , ( un-arranged-under ," ματαιολόγοι ( folly-belonged-fortheed ) καὶ (and) φρεναπάται, (center-deluders,"μάλιστα (most-such) οἱ (the-ones) ἐκ (out) τῆς (of-the-one) περιτομῆς, (of-a-cutting-about,"
1:10. sunt enim multi et inoboedientes vaniloqui et seductores maxime qui de circumcisione suntFor there are also many disobedient, vain talkers and seducers: especially they who are of the circumcision.
10. For there are many unruly men, vain talkers and deceivers, specially they of the circumcision,
1:10. For there are many unruly and vain talkers and deceivers, specially they of the circumcision:
1:10. For there are, indeed, many who are disobedient, who speak empty words, and who deceive, especially those who are of the circumcision.
For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

10: Ибо есть много и непокорных, пустословов и обманщиков, особенно из обрезанных,
1:10  εἰσὶν γὰρ πολλοὶ [καὶ] ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς,
1:10. sunt enim multi et inoboedientes vaniloqui et seductores maxime qui de circumcisione sunt
For there are also many disobedient, vain talkers and seducers: especially they who are of the circumcision.
1:10. For there are many unruly and vain talkers and deceivers, specially they of the circumcision:
1:10. For there are, indeed, many who are disobedient, who speak empty words, and who deceive, especially those who are of the circumcision.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Есть много. Здесь разумеются, конечно, Критские христиане, в частности обратившиеся в христианство из иудейства.
Adam Clarke: Commentary on the Bible - 1831
1:10: There are many unruly - Persons who will not receive the sound doctrine, nor come under wholesome discipline.
Vain talkers - Empty boasters of knowledge, rights, and particular privileges; all noise, empty parade, and no work.
Deceivers - Of the souls of men by their specious pretensions.
They of the circumcision - The Judaizing teachers, who maintained the necessity of circumcision, and of observing the rites and ceremonies of the Mosaic law, in order to the perfecting of the Gospel.
Albert Barnes: Notes on the Bible - 1834
1:10: For there are many unruly and vain talkers and deceivers - There are many persons who are indisposed to submit to authority (see the word unruly in Tit 1:6); many who are vain talkers - who are more given to talk than to the duties of practical religion (see the character of "Talkative," in the Pilgrim's Progress); and many who live to deceive others under the mask of religion. They make great pretensions to piety; they are fluent in argument, and they urge their views in a plausible manner.
Specially they of the circumcision - Jews, spoken of here as "of the circumcision" particularly, because they urged the necessity of circumcision in order that men might be saved; Notes, Act 15:1. This proves that there were not a few Jews in the island of Crete.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: there: Act 20:29; Rom 16:17-18; Co2 11:12-15; Eph 4:14; Th2 2:10-12; Ti1 1:4, Ti1 1:6, Ti1 6:3-5; Ti2 3:13, Ti2 4:4; Jam 1:26; Pe2 2:1, Pe2 2:2; Jo1 2:18, Jo1 4:1; Rev 2:6, Rev 2:14
specially: Act 15:1, Act 15:24; Gal 1:6-8, Gal 2:4, Gal 3:1, Gal 4:17-21, Gal 5:1-4; Phi 3:2, Phi 3:3
Geneva 1599
1:10 (10) For there are many unruly and vain talkers and deceivers, specially they of the (l) circumcision:
(10) An applying of the general proposition to a particular: the Cretians above all others need sharp reprehensions: both because their minds are naturally given to lies and slothfulness, and because of certain covetous Jews, who under a pretence of godliness, partly combined certain vain traditions, and partly old ceremonies with the Gospel.
(l) Of the Jews, or rather of those Jews who went about to join Christ and the Law.
John Gill
1:10 For there are many unruly,.... Persons who are not subject to the law of God, or Gospel of Christ; whose spirits are not subject to the prophets; and who will not submit themselves to them that have the rule over them, nor attend to the admonitions of the church, nor be brought into any regularity and order; and there were many of this sort, who were not sent forth by Christ, or his churches, but went forth of themselves, and were corrupters of the word; and therefore Christ's ministers ought to hold fast the faithful word, and convince such opposers by sound doctrine;
and vain talkers; who deliver out in their discourses empty, trifling, superficial, and frivolous things; which have no solidity and substance in them, nor do they tend to edification; only great swelling words of vanity, vain jangling and babbling about things to no profit.
And deceivers; both of themselves and others; who lie in wait to deceive, and are deceitful workers; and by their good words, and fair speeches, deceive the hearts of the simple; and so are dangerous persons, and of pernicious consequence:
especially they of the circumcision; or "of the Jews", as the Ethiopic version renders it; that is, not the unbelieving Jews, but such as professed Christianity, judaizing Christians, who joined Moses and Christ and blended the law and Gospel together; who taught that circumcision, and the observance of other ceremonies of the law, were necessary to justification and salvation; and hereby did a great deal of mischief among the churches.
John Wesley
1:10 They of the circumcision - The Jewish converts.
Robert Jamieson, A. R. Fausset and David Brown
1:10 unruly--"insubordinate."
and--omitted in the oldest manuscripts. "There are many unruly persons, vain talkers, and deceivers"; "unruly" being predicated of both vain talkers and deceivers.
vain talkers--opposed to "holding fast the faithful word" (Tit 1:9). "Vain jangling" (Ti1 1:6); "foolish questions, unprofitable and vain" (Tit 3:9). The source of the evil was corrupted Judaism (Tit 1:14). Many Jews were then living in Crete, according to JOSEPHUS; so the Jewish leaven remained in some of them after conversion.
deceivers--literally, "deceivers of the minds of others" (Greek, Gal 6:3).
1:111:11: զորս պա՛րտ է ըմբերանե՛լ. որք զամենայն տունս կործանեն, եւ ուսուցանեն՝ զոր չէ՛ արժան, վասն զաւշաքաղութեան։ դշ
11 նրանց բերանը պէտք է փակել. նրանք կործանում են բոլոր ընտանիքները եւ շահամոլութեան համար ուսուցանում են այնպիսի բաներ, որ պէտք չէ ուսուցանել:
11 Անոնք պէտք է պապանձեցնել, քանի որ ամբողջ տուներ կը կործանեն ու անպատեհ բաներ կը սորվեցնեն անարգ շահախնդրութեան համար.
զորս պարտ է ըմբերանել որք զամենայն տունս կործանեն, եւ ուսուցանեն զոր չէ արժան, վասն զօշաքաղութեան:

1:11: զորս պա՛րտ է ըմբերանե՛լ. որք զամենայն տունս կործանեն, եւ ուսուցանեն՝ զոր չէ՛ արժան, վասն զաւշաքաղութեան։ դշ
11 նրանց բերանը պէտք է փակել. նրանք կործանում են բոլոր ընտանիքները եւ շահամոլութեան համար ուսուցանում են այնպիսի բաներ, որ պէտք չէ ուսուցանել:
11 Անոնք պէտք է պապանձեցնել, քանի որ ամբողջ տուներ կը կործանեն ու անպատեհ բաներ կը սորվեցնեն անարգ շահախնդրութեան համար.
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: каковым должно заграждать уста: они развращают целые домы, уча, чему не должно, из постыдной корысти.
1:11  οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν.
1:11. οὓς ( to-which ) δεῖ (it-bindeth) ἐπιστομίζειν, (to-mouth-upon-to,"οἵτινες (which-ones) ὅλους ( to-whole ) οἴκους (to-houses) ἀνατρέπουσιν (they-turn-up) διδάσκοντες ( teaching ) ἃ ( to-which ) μὴ (lest) δεῖ (it-bindeth) αἰσχροῦ (of-en-shamed) κέρδους (of-a-gain) χάριν. (to-a-granting)
1:11. quos oportet redargui qui universas domos subvertunt docentes quae non oportet turpis lucri gratiaWho must be reproved, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.
11. whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for filthy lucre’s sake.
1:11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.
1:11. These must be reproved, for they subvert entire houses, teaching things which should not be taught, for the favor of shameful gain.
Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre' s sake:

11: каковым должно заграждать уста: они развращают целые домы, уча, чему не должно, из постыдной корысти.
1:11  οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν.
1:11. quos oportet redargui qui universas domos subvertunt docentes quae non oportet turpis lucri gratia
Who must be reproved, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.
1:11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.
1:11. These must be reproved, for they subvert entire houses, teaching things which should not be taught, for the favor of shameful gain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Заграждать уста, т. е. так строго их обличать, чтобы они умолкали (Блаж. Феофилакт).

Развращают целые дома, т. е. портят своим учением целые семьи.

Из постыдной корысти (ср. 1Тим. VI:10).
Adam Clarke: Commentary on the Bible - 1831
1:11: Whose mouths must be stopped - Unmask them at once; exhibit them to the people; make manifest their ignorance and hypocrisy; and let them be confounded before the people whom they are endeavoring to seduce.
Subvert whole houses - Turn whole Christian families from the faith, attributing to the broad way what belongs only to the strait gate; ministering to disorderly passions, and promising salvation to their proselytes, though not saved from their sins.
Albert Barnes: Notes on the Bible - 1834
1:11: Whose mouths must be stopped - The word here rendered stopped - ἐπιστομιζειν epistomizein - occurs nowhere else in the New Testament. It means, properly, to check, or curb, as with a bridle; to restrain, or bridle in; and then, to put to silence. It is, of course, implied here that this was to be done in a proper way, and in accordance with the spirit of the gospel. The apostle gives Timothy no civil power to do it, nor does he direct him to call in the aid of the civil arm. All the agency which he specifies as proper for this, is that of argument and exhortation. These are the proper means of silencing the advocates of error; and the history of the church shows that the ministers of religion can be safely entrusted with no other; compare Psa 32:8-9.
Who subvert whole houses - Whole families; compare Mat 23:14; Ti2 3:6. That is, they turn them aside from the faith.
Teaching things which they ought not, for filthy lucre's sake - For gain. That is, they inculcate such doctrines as will make themselves popular, and as will give them access to the confidence of the people. They make it their first object to acquire influence as ministers of religion, and then abuse that in order to obtain money from the people. This they would doubtless do under many pretences; such as that it was needful for the support of the gospel, or for the relief of the poor, or perhaps for the assistance of distant Christians in persecution. Religion is the most powerful principle that ever governs the mind; and if a man has the control of that, it is no difficult thing to induce men to give up their worldly possessions. In all ages, there have been impostors who have taken advantage of the powerful principle of religion to obtain money from their deluded followers. No people can be too vigilant in regard to pretended religious teachers; and while it is undoubtedly their duty to contribute liberally for the support of the gospel, and the promotion of every good cause, it is no less their duty to examine with care every proposed object of benevolence, and to watch with an eagle eye those who have the disbursement of the charities of the church. It is very rare that ministers ought to have much to do with disposing of the funds given for benevolent purposes; and when they do, they should in all cases be associated with their lay brethren; see Paley's Horae Paulinae, chap. iv., No. 1, 3, note; compare Co1 16:3. On the phrase "filthy lucre," see the notes at Ti1 3:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: mouths: Tit 1:9, Tit 3:10; Psa 63:11, Psa 107:42; Eze 16:63; Luk 20:40; Rom 3:19; Co2 11:10
subvert: Mat 23:14; Ti2 3:6
filthy: Tit 1:7; Isa 56:10, Isa 56:11; Jer 8:10; Eze 13:19; Mic 3:5, Mic 3:11; Joh 10:12; Ti1 6:5; Pe2 2:1-3
John Gill
1:11 Whose mouths must be stopped,.... Or they be silenced, by reasons and arguments fetched out of the word of God; as were the Sadducees and Pharisees by Christ, so that they durst ask him no more questions; and as the Jews at Damascus were by Saul, who confounded them, proving in the clearest and strongest manner, that Jesus was the very Christ:
who subvert whole houses; into which they creep; that is, whole families, whose principles they corrupt, whose faith they overthrow, and carry them away with their own errors; and therefore, since this was the case not of a single person, or of a few, but of whole families, it was high time to attempt to convince them, and stop their mouths, that they might proceed no further:
teaching things which they ought not; which were not agreeable to the perfections of God, to the Scriptures of truth, to sound doctrine, and which were hurtful and pernicious to the souls of men: and that only
for filthy lucre's sake; having no regard to the glory of God, the honour and interest of Christ, or the good of immortal souls; only seeking to gain popular applause and honour from men, and to gather and increase worldly substance. Covetousness was a sin which the Cretians were remarkably guilty of (l).
(l) Cornel. Nepos, l. 23. c. 9.
John Wesley
1:11 Stopped - The word properly means, to put a bit into the mouth of an unruly horse.
Robert Jamieson, A. R. Fausset and David Brown
1:11 mouths . . . stopped--literally, "muzzled," "bridled" as an unruly beast (compare Ps 32:9).
who--Greek, "(seeing that they are) such men as"; or "inasmuch as they" [ELLICOTT].
subvert . . . houses--"overthrowing" their "faith" (Ti2 2:18). "They are the devil's levers by which he subverts the houses of God" [THEOPHYLACT].
for filthy lucre-- (Ti1 3:3, Ti1 3:8; Ti1 6:5).
1:121:12: Ասաց ոմն ՚ի նոցանէ՝ իւրեա՛նց իսկ մարգարէ. Կրէտացիք հանապազասո՛ւտք, չարաճճի՛ք, դատարկապո՛րտք[5036]։ [5036] Յայս համար՝ բազում գրչագիրք համաձայն մերումս ՚ի լուս՛՛. նշանակեն. ՅԵպեմինդոսէ հարցկէ ըղձութիւն. եւ ոմանք. ՚Ի Պեմինդեայ Կրետացւոց հարցկի հրաման։
12 Նրանցից մէկը, իրենց իսկ մարգարէն, ասաց. «Կրետացիները մշտապէս ստախօսներ են, չար գազաններ, դատարկապորտներ»:
12 Անոնցմէ մէկը՝ որ իրենց բուն մարգարէն էր՝ ըսաւ. «Կրետացիները միշտ ստախօս են, չար գազաններ, դատարկապորտներ»։
Ասաց ոմն ի նոցանէ, իւրեանց իսկ մարգարէ. Կրետացիք հանապազասուտք, չարաճճիք, դատարկապորտք:

1:12: Ասաց ոմն ՚ի նոցանէ՝ իւրեա՛նց իսկ մարգարէ. Կրէտացիք հանապազասո՛ւտք, չարաճճի՛ք, դատարկապո՛րտք[5036]։
[5036] Յայս համար՝ բազում գրչագիրք համաձայն մերումս ՚ի լուս՛՛. նշանակեն. ՅԵպեմինդոսէ հարցկէ ըղձութիւն. եւ ոմանք. ՚Ի Պեմինդեայ Կրետացւոց հարցկի հրաման։
12 Նրանցից մէկը, իրենց իսկ մարգարէն, ասաց. «Կրետացիները մշտապէս ստախօսներ են, չար գազաններ, դատարկապորտներ»:
12 Անոնցմէ մէկը՝ որ իրենց բուն մարգարէն էր՝ ըսաւ. «Կրետացիները միշտ ստախօս են, չար գազաններ, դատարկապորտներ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Из них же самих один стихотворец сказал: 'Критяне всегда лжецы, злые звери, утробы ленивые'.
1:12  εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί.
1:12. εἶπέν (It-had-said) τις (a-one) ἐξ (out) αὐτῶν, (of-them,"ἴδιος (private-belonged) αὐτῶν (of-them) προφήτης, (a-declarer-before,"Κρῆτες (Kretans) ἀεὶ (ever-if) ψεῦσται, (falsifiers," κακὰ ( disrupted ) θηρία, (beastlets,"γαστέρες (stomachs) ἀργαί : ( un-worked )
1:12. dixit quidam ex illis proprius ipsorum propheta Cretenses semper mendaces malae bestiae ventres pigriOne of them a prophet of their own, said: The Cretans are always liars, evil beasts, slothful bellies.
12. One of themselves, a prophet of their own, said, Cretans are alway liars, evil beasts, idle gluttons.
1:12. One of themselves, [even] a prophet of their own, said, The Cretians [are] alway liars, evil beasts, slow bellies.
1:12. A certain one of these, a prophet of their own kind, said: “The Cretans are ever liars, evil beasts, lazy gluttons.”
One of themselves, [even] a prophet of their own, said, The Cretians [are] alway liars, evil beasts, slow bellies:

12: Из них же самих один стихотворец сказал: 'Критяне всегда лжецы, злые звери, утробы ленивые'.
1:12  εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί.
1:12. dixit quidam ex illis proprius ipsorum propheta Cretenses semper mendaces malae bestiae ventres pigri
One of them a prophet of their own, said: The Cretans are always liars, evil beasts, slothful bellies.
1:12. One of themselves, [even] a prophet of their own, said, The Cretians [are] alway liars, evil beasts, slow bellies.
1:12. A certain one of these, a prophet of their own kind, said: “The Cretans are ever liars, evil beasts, lazy gluttons.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Здесь апостол говорит о Критянах вообще.

Стихотворец - по-гречески пророк (profhthV.). Греки называли нередко поэтов пророками, приписывая им, очевидно, как бы богодухновенность. Здесь разумеется критский поэт Епименид, живший в 6: веке до Р. X., у которого приводимое место находилось в утраченном уже сочинении "Об оракулах".
Adam Clarke: Commentary on the Bible - 1831
1:12: One of themselves, even a prophet of their own - This was Epimenides, who was born at Gnossus, in Crete, and was reckoned by many the seventh wise man of Greece, instead of Periander, to whom that honor was by them denied. Many fabulous things are related of this poet, which are not proper to be noticed here. He died about 538 years before the Christian era. When St. Paul calls him a prophet of their own, he only intimates that he was, by the Cretans, reputed a prophet. And, according to Plutarch, (in Solone), the Cretans paid him divine honors after his death. Diogenes Laertius mentions some of his prophecies: beholding the fort of Munichia, which guarded the port of Athens, he cried out: "O ignorant men! if they but knew what slaughters this fort shall occasion, they would pull it down with their teeth!" This prophecy was fulfilled several years after, when the king, Antipater, put a garrison in this very fort, to keep the Athenians in subjection. See Diog. Laert., lib. i. p. 73.
Plato, De Legibus, lib. ii., says that, on the Athenians expressing great fear of the Persians, Epimenides encouraged them by saying "that they should not come before ten years, and that they should return after having suffered great disasters." This prediction was supposed to have been fulfilled in the defeat of the Persians in the battles of Salamis and Marathon.
He predicted to the Lacedemonians and Cretans the captivity to which they should one day be reduced by the Arcadians. This took place under Euricrates, king of Crete, and Archidamus, king of Lacedemon; vide Diog. Laert., lib. i. p. 74, edit. Meibom.
It was in consequence of these prophecies, whether true or false, that his countrymen esteemed him a prophet; that he was termed ανηρ αθειος, a divine man, by Plato; and that Cicero, De Divin., lib. i., says he was futura praesciens, et vaticinans per furorem: "He knew future events, and prophesied under a divine influence." These things are sufficient to justify the epithet of prophet, given him here by St. Paul. It may also be remarked that vates and poeta, prophet and poet, were synonymous terms among the Romans.
The Cretians are always liars - The words quoted here by the apostle are, according to St. Jerome, Socrates, Nicephorus, and others, taken from a work of Epimenides, now no longer extant, entitled Περι χρησμων· Concerning Oracles. The words form a hexameter verse: -
Κρητες αει ψευσται, κακα θηρια, γαστερες αργαι.
The Cretans are always liars; destructive wild beasts; sluggish gluttons.
That the Cretans were reputed to be egregious liars, several of the ancients declare; insomuch that Κρητιζειν, to act like a Cretan, signifies to lie; and χρησθαι Κρητισμῳ, to deceive. The other Greeks reputed them liars, because they said that among them was the sepulchre of Jupiter, who was the highest object of the Greek and Roman worship. By telling this truth, which all others would have to pass for a lie, the Cretans showed that the object of their highest admiration was only a dead man.
Evil beasts - Ferocious and destructive in their manners.
Slow bellies - Addicted to voluptuousness, idleness, and gluttony; sluggish or hoggish men.
Albert Barnes: Notes on the Bible - 1834
1:12: One of themselves - That is, one of the Cretans. The quotation here shows that Paul had his eye not only on the Jewish teachers there, but on the native Cretans. The meaning is, that, alike in reference to Jewish teachers and native-born Cretans, there was need of the utmost vigilance in the selection of persons for the ministry. They all had well-known traits of character, which made it proper that no one should be introduced into the ministry without extreme caution. It would seem, also, from the reasoning of Paul here, that the trait of character here referred to pertained not only to the native Cretans, but also to the character of the Jews residing there; for he evidently means that the caution should extend to all who dwelt on the island,
Even a prophet of their own - Or, a poet; for the word "prophet" - προφήτης prophē tē s - like the Latin word "vates," was often applied to poets, because they were supposed to be inspired of the muses, or to write under the influence of inspiration. So Virgil, Ecl. ix. 32: Et me fecere poetam Pierides ... me quoque dicunt vatem pastores. Varro, Ling. Lat. vi. 3: Vates poetae dicti sunt. The term "prophet" was also given by the Greeks to one who was regarded as the interpreter of the gods, or who explained the obscure responses of the oracles. As such an interpreter - as one who thus saw future events, he was called a prophet; and as the poets claimed much of this kind of knowledge, the name was given to them. It was also given to one who was regarded as eminently endowed with wisdom, or who had that kind of sagacity by which the results of present conduct might be foreseen, as if he was under the influence of a kind of inspiration.
The word might have been applied to the person here referred to - Epimenides - in this latter sense, because he was eminently endowed with wisdom. He was one of the seven wise men of Greece. He was a contemporary of Solon, and was born at Phaestus, in the island of Crete, b. c. 659, and is said to have reached the age of 157 years. Many marvelous tales are told of him (see Anthon, Class. Dic) which are commonly supposed to be fabulous, and which are to be traced to the invention of the Cretans. The event in his life which is best known is, that he visited Athens, at the request of the inhabitants, to prepare the way by sacrifices for the introduction of the laws of Solon. He was supposed to have contact with the gods, and it was presumed that a special sacredness would attend the religious services in which he officiated. On this account, also, as well as because he was a poet, the name prophet may have been given him. Feuds and animosities pRev_ailed at Athens, which it was supposed such a man might allay, and thus prepare them for the reception of the laws of Solon. The Athenians wished to reward him with wealth and public honors; but he refused to accept of any remuneration, and only demanded a branch of the sacred olive tree, and a decree of perpetual friendship between Athens and his native city. After his death, divine honors were paid to him by the Cretans. He wrote a poem on the Argonautic expedition, and other poems, which are now entirely lost. The quotation here is supposed to be made from a treatise on oracles and responses, which is also lost.
The Cretians are always liars - This character of the Cretans is abundantly sustained by the examples adduced by Wetstein. To be a Cretan, became synonymous with being a liar, in the same way as to be a Corinthian, became synonymous with living a licentious life; compare Introduction to 1 Corinthians, Section 1. Thus, the scholiast says, παροιμία ἐστι τὸ κρητίζειν ἐπὶ τοῦ ψεύδεσθαι paroimia esti to krē tizein epi tou pseudesthai - "to act the Cretan, is a proverb for to lie." The particular reason why they had this character abroad, rather than other people, is unknown. Bishop Warburton supposes that they acquired it by claiming to have among them the tomb of Jupiter, and by maintaining that all the gods, like Jupiter, were only mortals who had been raised to divine honors. Thus the Greeks maintained that they always proclaimed a falsehood by asserting this opinion. But their reputation for falsehood seems to have arisen from some deeper cause than this, and to have pertained to their general moral character. They were only more eminent in what was common among the ancient pagan, and what is almost universal among the pagan now; compare the notes at Eph 4:25.
Evil beasts - In their character, beasts or brutes of a ferocious or malignant kind. This would imply that there was a great want of civilization, and that their want of refinement was accompanied with what commonly exists in that condition - the unrestrained indulgence of wild and ferocious passions. See examples of the same manner of speaking of barbarous and malicious men in Wetstein.
Slow bellies - Mere gormandizers. Two vices seem here to be attributed to them, which indeed commonly go together - gluttony and sloth. An industrious man will not be likely to be a gormandizer, and a gormandizer will not often be an industrious man. The mind of the poet, in this, seems to have conceived of them first as an indolent, worthless people; and then immediately to have recurred to the cause - that they were a race of gluttons, a people whose only concern was the stomach; compare Phi 3:19. On the connection between gluttony and sloth, see the examples in Wetstein. Seldom have more undesirable, and, in some respects, incongruous qualities, been grouped together in describing any people. They were false to a proverb, which was, indeed, consistent enough with their being ferocious - though ferocious and wild nations are sometimes faithful to their word; but they were at the same time ferocious and lazy, fierce and gluttonous - qualities which are not often found together. In some respects, therefore, they surpassed the common depravity of human nature, and blended in themselves ignoble properties which, among the worst people, are usually found existing alone. To mingle apparently contradictory qualities of wickedness in the same individual or people, is the height of depravity; as to blend in the same mind apparently inconsistent traits of virtuous character, or those which exist commonly, in their highest perfection, only alone, is the highest virtue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: of: Act 17:28
liars: Rom 16:18; Ti1 4:2; Pe2 2:12, Pe2 2:15; Jde 1:8-13
Geneva 1599
1:12 (m) One of themselves, [even] a prophet of their own, said, The Cretians [are] alway liars, evil beasts, slow bellies.
(m) Epimenides, who was considered a prophet amongst them. See Laertius, and Cicero in his first book of divination.
John Gill
1:12 One of themselves, even a prophet of their own,.... This was Epimenides, in whose poems stand the words here cited; the apostle rightly calls him "one of themselves", since he was a Cretian by birth, of the city of Gnossus; it is reported of him, that being sent by his father to his sheep in the field, he by the way, at noon, turned aside into a cave, and slept fifty seven years (m) and he is very properly called a "prophet" of their own; for in Crete Jupiter had his prophets (n), and he might be one of them: the priests among the Heathens were called prophets; so Baal's priests are called the prophets of Baal, and the prophets of the groves, 3Kings 18:19. Besides, Epimenides was thought to be inspired by the gods: he is called by Apuleius (o), a famous fortune teller; and is said by Laertius (p) to be very skilful in divination, and to have foretold many things which came to pass; and by the Grecians were supposed to be very dear to the gods; so Balaam, the soothsayer and diviner, is called a prophet, 2Pet 2:16. Add to this, that the passage next cited stands in a poem of this writer, entitled, "Concerning Oracles"; and it is easy to observe, that poets in common were usually called "vates", or prophets; so that the apostle speaks here with great propriety. Now concerning the inhabitants of Crete, Epimenides, a native of the place, and a person of great character and repute among them,
said, the Cretians are always liars: living is a sin common to human nature, and appears in men as early, or earlier than any other; and all men are guilty of it, at one time or another; but all are not habitually liars, as it seems these Cretians were: lying was a governing vice among them; they were not only guilty of it in some particular instances, but always; not only for saying that Jupiter's sepulchre was with them, when it was the sepulchre of Minos his son, which they had fraudulently obliterated; and for which (q) Callimachus charges them with lying, and uses these very words of Epimenides; though he assigns a different reason from that now given, which is, that Jupiter died not, but always exists, and therefore his sepulchre could not be with them: but this single instance was not sufficient to fasten such a character upon them; it was a sin they were addicted to: some countries are distinguished by their vices; some for pride; some for levity, vanity, and inconstancy; some for boasting and bragging some for covetousness; some for idleness; some for effeminacy; some for hypocrisy and deceit; and others, as the Cretians, it seems, for lying; this was their national sin (r); and this is said by others, as well as Epimenides. Crete is, by Ovid (s), called "mendax Creta", lying Crete. Hence, with the Grecians, to "cretize", is proverbially used for to lie; this is a sin, than which nothing makes a man more like the devil, or more infamous among men, or more abominable to God. The Ethiopic version, instead of Cretes, or Cretians, reads "hypocrites". Other characters of them, from the same Heathen poet, follow,
evil beasts: slow bellies; by evil beasts are meant beasts of prey, savage and mischievous ones; see Gen 37:20 and are so called, to distinguish them from other beasts, as sheep, and the like, which are not so; and perhaps Crete might abound with such evil beasts; for the Cretians are said (t) to excel in hunting; and to these they themselves are compared, by one of their own prophets, for their cruelty, and savage disposition: so cruel persecutors are compared to beasts, 1Cor 15:30 and the false teachers, the apostle has respect to in citing this passage, were cruel, if not to the bodies, yet to the souls of men, whom they poisoned and destroyed. And the Cretians are called, by the poet, slow bellies partly for their intemperance, their gluttony and drunkenness: which suited with the false teachers, whose god was their belly, and which they served, and not the Lord Jesus; and partly for their sloth and idleness, eating the bread of others without working.
(m) Laert. l. 1. Vita Epimenidis. (n) Alex. ab Alex. Genial. Dier, l. 4. c. 17. (o) Florida, sect. 15. (p) Ib. (q) Hymn. l. in Jovem, v. 8. (r) Alex. ab Alex. l. 4. c. 13. (s) De Arte Amandi, l. 1. (t) Alex. ab Alex. ib.
John Wesley
1:12 A prophet - So all poets were anciently called; but, besides, Diogenes Laertius says that Epimenides, the Cretan poet, foretold many things. Evil wild beasts - Fierce and savage.
Robert Jamieson, A. R. Fausset and David Brown
1:12 One--Epimenides of PhÃ&brvbr;stus, or Gnossus, in Crete, about 600. He was sent for to purify Athens from its pollution occasioned by Cylon. He was regarded as a diviner and prophet. The words here are taken probably from his treatise "concerning oracles." Paul also quotes from two other heathen writers, ARATUS (Acts 17:28) and MENANDER (1Cor 15:33), but he does not honor them so far as even to mention their names.
of themselves . . . their own--which enhances his authority as a witness. "To Cretanize" was proverbial for to lie: as "to Corinthianize" was for to be dissolute.
alway liars--not merely at times, as every natural man is. Contrast Tit 1:2, "God that cannot lie." They love "fables" (Tit 1:14); even the heathen poets laughed at their lying assertion that they had in their country the sepulchre of Jupiter.
evil beasts--rude, savage, cunning, greedy. Crete was a country without wild beasts. Epimenides' sarcasm was that its human inhabitants supplied the place of wild beasts.
slow bellies--indolent through pampering their bellies. They themselves are called "bellies," for that is the member for which they live (Rom 16:18; Phil 3:19).
1:131:13: Եւ ստոյգ է վկայութիւնս այս. վասն որոյ կշտամբեսցե՛ս զնոսա խստագոյնս, զի առողջասցին ՚ի հաւատս.
13 Եւ ստոյգ է այս վկայութիւնը. ուստի նրանց խստագոյնս կշտամբի՛ր, որպէսզի առողջ լինեն հաւատի մէջ
13 Այս վկայութիւնը ճշմարիտ է. անոր համար սաստիկ յանդիմանէ՛ զանոնք, որպէս զի առողջանան հաւատքի մէջ
Եւ ստոյգ է վկայութիւնս այս. վասն որոյ կշտամբեսցես զնոսա խստագոյնս, զի առողջասցին ի հաւատս:

1:13: Եւ ստոյգ է վկայութիւնս այս. վասն որոյ կշտամբեսցե՛ս զնոսա խստագոյնս, զի առողջասցին ՚ի հաւատս.
13 Եւ ստոյգ է այս վկայութիւնը. ուստի նրանց խստագոյնս կշտամբի՛ր, որպէսզի առողջ լինեն հաւատի մէջ
13 Այս վկայութիւնը ճշմարիտ է. անոր համար սաստիկ յանդիմանէ՛ զանոնք, որպէս զի առողջանան հաւատքի մէջ
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: Свидетельство это справедливо. По сей причине обличай их строго, дабы они были здравы в вере,
1:13  ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. δι᾽ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, ἵνα ὑγιαίνωσιν ἐν τῇ πίστει,
1:13. ἡ (the-one) μαρτυρία (a-witnessing-unto) αὕτη (the-one-this) ἐστὶν (it-be) ἀληθής. (un-secluded,"δι' (through) ἣν (to-which) αἰτίαν (to-an-appealing-unto) ἔλεγχε (thou-should-confute) αὐτοὺς (to-them) ἀποτόμως, (unto-cuteed-off,"ἵνα (so) ὑγιαίνωσιν (they-might-health) [ἐν] "[in]"τῇ (unto-the-one) πίστει, (unto-a-trust,"
1:13. testimonium hoc verum est quam ob causam increpa illos dure ut sani sint in fideThis testimony is true. Wherefore, rebuke them sharply, that they may be sound in the faith:
13. This testimony is true. For which cause reprove them sharply, that they may be sound in the faith,
1:13. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;
1:13. This testimony is true. Because of this, rebuke them sharply, so that they may be sound in the faith,
This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith:

13: Свидетельство это справедливо. По сей причине обличай их строго, дабы они были здравы в вере,
1:13  ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. δι᾽ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, ἵνα ὑγιαίνωσιν ἐν τῇ πίστει,
1:13. testimonium hoc verum est quam ob causam increpa illos dure ut sani sint in fide
This testimony is true. Wherefore, rebuke them sharply, that they may be sound in the faith:
1:13. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;
1:13. This testimony is true. Because of this, rebuke them sharply, so that they may be sound in the faith,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Дабы они были здравы в вере. Здесь имеются в виду, конечно, Критяне -христиане.
Adam Clarke: Commentary on the Bible - 1831
1:13: This witness is true - What Epimenides said of them nearly 600 years before continued still to be true. Their original character had undergone no moral change.
Rebuke them sharply - Αποτομως· Cuttingly, severely; show no indulgence to persons guilty of such crimes.
That they may be sound in the faith - That they may receive the incorrupt doctrine, and illustrate it by a holy and useful life.
Albert Barnes: Notes on the Bible - 1834
1:13: This witness is true - That is, this testimony long before borne by one of their own number, was true when the apostle wrote to Titus. The fact that this was the general Character of the people, was a reason why he should be on his guard in introducing men into the ministry, and in the arrangement of affairs pertaining to the church. That it was true, see proofs in Wetstein.
Wherefore rebuke them - Notes, Ti2 4:2.
Sharply - ἀποτόμως apotomō s - "cuttingly, severely" - from ἀποτέμνω apotemnō, "to cut off." The word is used here in the sense of severity, meaning that the reproof should be such as would be understood, and would show them plainly the wickedness of such traits of character. He was not to be mealy-mouthed, but he was to call things by their right names, and not to spare their faults. When men know that they are doing wrong, we should tell them so in few words; if they do not know it, it is necessary to teach them, in order to convince them of their error.
That they may be sound in the faith - That they may not allow the pRev_ailing vices to corrupt their views of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: rebuke: Tit 2:15; Pro 27:5; Co2 13:10; Ti1 5:20; Ti2 4:2
that: Tit 2:2; Lev 19:17; Psa 119:80, Psa 141:5; Co2 7:8-12; Ti1 4:6
Geneva 1599
1:13 This witness is true. Wherefore rebuke them (n) sharply, that they may be sound in the faith;
(n) Clearly and plainly, and do not go about the bush with them.
John Gill
1:13 This witness is true,.... The apostle confirms what the poet had said; he knew it to be fact from his own experience, and by the observation he had made when in the island: he does not say, that all that Epimenides had said, in the poem referred to, was true; but this character, which he had given of the Cretians, and which he cites, and uses to a good purpose; from whence it may be observed, that the writings of the Heathen poets may be read with profit, and be used to advantage, if carefully and prudently attended to; for what is truth, let it come from whom, or by what means it will, ought to be received.
Wherefore rebuke them sharply: not merely upon the testimony of the poet, but upon the confirmation of it by the apostle; and not because of these general and national characters, but because these things personally and particularly belonged to the persons before described; whom the apostle would have rebuked, both for their bad principles, teaching things that they ought not; and for their immoralities, their lying and deceit, their intemperance, luxury, and idleness, things very unbecoming the Christian name; and therefore since their offences were of an heinous nature, and they lived in them, and were hardened and obstinate, and were like to have a bad influence on others, they must be rebuked "sharply": rebukes ought to be given according to the nature of offences, and the circumstances of them, and the offenders; some are to be given privately, others publicly; some should be reproved with gentleness and meekness, and be used in a tender and compassionate way; others more roughly, though never in a wrathful and passionate manner, yet with some degree of severity, at least with great plainness and faithfulness; laying open the nature of the evils guilty of in all their aggravated circumstances, without sparing them in the least; doing, as surgeons do by wounds, though they take the knife, and use it gently, yet cut deep, to the quick, and go to the bottom of the wound, and lay it open: and so the phrase may be rendered here, "rebuke them cuttingly"; cut them to the quick, and spare them not; deal not with them as Eli with his sons, 1Kings 2:23 but speak out, and expose their crimes, severely reprove them, that others may fear: and
that they may be sound in the faith; that they may be recovered from their errors, to the acknowledgment of the truth; that they may receive the sound doctrine of faith, the wholesome words of Christ, and speak the things which become them, and use sound speech, which cannot be condemned; and that they may be turned from their evil practices, and appear to be sound, as in the doctrine, so in the grace of faith; or that that by their works may appear to be genuine, true, and unfeigned; and that they may be strong and robust, hale and healthful, and not weak and sickly in the profession of their faith. Rebukes being to persons infected with bad principles and practices, like physic to sickly constitutions, a means of removing the causes of disorder; and in rebukes, admonitions, and censures, this always ought to be the end proposed, the good of the persons rebuked, admonished, and censured.
Robert Jamieson, A. R. Fausset and David Brown
1:13 This witness--"This testimony (though coming from a Cretan) is true."
sharply--Gentleness would not reclaim so perverse offenders.
that they--that those seduced by the false teachers may be brought back to soundness in the faith. Their malady is strifes about words and questions (Tit 3:9; Ti1 6:4).
1:141:14: եւ մի՛ հայեսցին ՚ի Հրեական առասպելս, եւ ՚ի պատուէրս մարդկան զառածելոցն ՚ի ճշմարտութենէ։
14 եւ չնայեն հրէական առասպելներին եւ ճշմարտութիւնից շեղուած մարդկանց հրահանգներին:
14 Ու չնային Հրէական առասպելներուն եւ ճշմարտութենէն հեռացող մարդոց պատուէրներուն։
եւ մի՛ հայեսցին ի Հրէական առասպելս, եւ ի պատուէրս մարդկան զառածելոցն ի ճշմարտութենէ:

1:14: եւ մի՛ հայեսցին ՚ի Հրեական առասպելս, եւ ՚ի պատուէրս մարդկան զառածելոցն ՚ի ճշմարտութենէ։
14 եւ չնայեն հրէական առասպելներին եւ ճշմարտութիւնից շեղուած մարդկանց հրահանգներին:
14 Ու չնային Հրէական առասպելներուն եւ ճշմարտութենէն հեռացող մարդոց պատուէրներուն։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: не внимая Иудейским басням и постановлениям людей, отвращающихся от истины.
1:14  μὴ προσέχοντες ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν.
1:14. μὴ (lest) προσέχοντες ( holding-toward ) Ἰουδαϊκοῖς ( unto-Iouda-belonged-of ) μύθοις (unto-relatings) καὶ (and) ἐντολαῖς (unto-finishings-in) ἀνθρώπων (of-mankinds) ἀποστρεφομένων ( of-beturning-off ) τὴν (to-the-one) ἀλήθειαν. (to-an-un-secluding-of)
1:14. non intendentes iudaicis fabulis et mandatis hominum aversantium se a veritateNot giving heed to Jewish fables and commandments of men who turn themselves away from the truth.
14. not giving heed to Jewish fables, and commandments of men who turn away from the truth.
1:14. Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
1:14. not paying attention to Jewish fables, nor to the rules of men who have turned themselves away from the truth.
Not giving heed to Jewish fables, and commandments of men, that turn from the truth:

14: не внимая Иудейским басням и постановлениям людей, отвращающихся от истины.
1:14  μὴ προσέχοντες ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν.
1:14. non intendentes iudaicis fabulis et mandatis hominum aversantium se a veritate
Not giving heed to Jewish fables and commandments of men who turn themselves away from the truth.
1:14. Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
1:14. not paying attention to Jewish fables, nor to the rules of men who have turned themselves away from the truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: Not giving heed to Jewish fables - See on Ti1 1:4 (note); Ti1 4:7 (note).
Commandments of men - The injunctions of the scribes and Pharisees, which they added to the law of God.
That turn from the truth - For such persons made the word of God of none effect by their traditions. Sometimes the verb αποστρεφομαι signifies to be averse from, slight, or despise. So, here, the persons in question despised the truth, and taught others to do the same.
Albert Barnes: Notes on the Bible - 1834
1:14: Not giving heed to Jewish fables ... - See the notes at Ti1 1:4.
And commandments of men that turn from the truth - Notes, Mat 15:3-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Jewish: Ti1 1:4-7; Ti2 4:4
commandments: Isa 29:13; Mat 15:9; Mar 7:7; Col 2:22
turn: Gal 4:9; Ti2 4:4; Heb 12:25; Pe2 2:22
John Gill
1:14 Not giving heed to Jewish fables,.... Concerning God himself, the angels, and the creation of man; concerning the giving of the law at Mount Sinai; concerning the Messiah and his earthly kingdom, and the feast that will be made for the righteous in his days, which will consist of flesh, fish, and fowl, Behemoth, Leviathan, and Zuz, and of wine kept in the grape from the foundation of the world; and concerning the rolling of the dead through the caverns of the earth at the resurrection, with a multitude of other things which were traditionally received.
And commandments of men: the traditions of the elders, which the Jews charged the disciples of Christ with the transgression of; and he, on the other hand, very justly reproached them with breaking the commands of God, by attending to them, Mt 15:1. These were the laws and traditions of the fathers, which the Apostle Paul was brought up in, and was zealous of, before his conversion, Acts 22:3 and which these judaizing preachers and professors, he here has respect to, were fond of, though they were made by men,
that turn from the truth; or "hate it", as the Syriac version renders it; who were enemies unto it, as Hillell and Shammai, the heads of the traditional doctors, and as the Jews, and their Rabbins in general were; and therefore their commandments, of all men, should not be given heed to, by those that bear the Christian name.
John Wesley
1:14 Commandments of men - The Jewish or other teachers, whoever they were that turned from the truth.
Robert Jamieson, A. R. Fausset and David Brown
1:14 Jewish fables--(See on Ti1 1:4; Ti1 4:7; Ti2 4:4). These formed the transition stage to subsequent Gnosticism; as yet the error was but profitless, and not tending to godliness, rather than openly opposed to the faith.
commandments of men--as to ascetic abstinence (Tit 1:15; Mk 7:7-9; Col 2:16, Col 2:20-23; Ti1 4:3).
that turn from the truth--whose characteristic is that they turn away from the truth (Ti2 4:4).
1:151:15: Ամենայն ինչ սո՛ւրբ է սրբոց, այլ պղծոցն եւ անհաւատից՝ ոչի՛նչ է սուրբ. այլ պղծեալ են միտք եւ խորհուրդք նոցա[5037]։ [5037] Բազումք. Բայց պղծոցն եւ ան՛՛։
15 Ամէն ինչ մաքուր է խղճմտանքով մաքուր եղողների համար, բայց պիղծերի եւ անհաւատների համար ոչ մի բան մաքուր չէ: Եւ նրանց միտքն ու խղճմտանքը պղծուած են:
15 Ամէն բան մաքուր է մաքուրներուն, բայց պիղծերուն ու անհաւատներուն բա՛ն մը մաքուր չէ, հապա անոնց միտքն ալ, խղճմտանքն ալ պղծուած են։
Ամենայն ինչ սուրբ է սրբոց, այլ պղծոցն եւ անհաւատից ոչինչ է սուրբ, այլ պղծեալ են միտք եւ խորհուրդք նոցա:

1:15: Ամենայն ինչ սո՛ւրբ է սրբոց, այլ պղծոցն եւ անհաւատից՝ ոչի՛նչ է սուրբ. այլ պղծեալ են միտք եւ խորհուրդք նոցա[5037]։
[5037] Բազումք. Բայց պղծոցն եւ ան՛՛։
15 Ամէն ինչ մաքուր է խղճմտանքով մաքուր եղողների համար, բայց պիղծերի եւ անհաւատների համար ոչ մի բան մաքուր չէ: Եւ նրանց միտքն ու խղճմտանքը պղծուած են:
15 Ամէն բան մաքուր է մաքուրներուն, բայց պիղծերուն ու անհաւատներուն բա՛ն մը մաքուր չէ, հապա անոնց միտքն ալ, խղճմտանքն ալ պղծուած են։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Для чистых все чисто; а для оскверненных и неверных нет ничего чистого, но осквернены и ум их и совесть.
1:15  πάντα καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
1:15. πάντα ( All ) καθαρὰ ( cleansed ) τοῖς (unto-the-ones) καθαροῖς : ( unto-cleansed ) τοῖς (unto-the-ones) δὲ (moreover) μεμιαμμένοις ( unto-having-had-come-to-be-stained ) καὶ (and) ἀπίστοις ( unto-un-trusted ) οὐδὲν (not-moreover-one) καθαρόν, (cleansed,"ἀλλὰ (other) μεμίανται (it-had-come-to-be-stain-belonged) αὐτῶν (of-them) καὶ (and) ὁ (the-one) νοῦς (a-mind) καὶ (and) ἡ (the-one) συνείδησις. (a-seeing-together)
1:15. omnia munda mundis coinquinatis autem et infidelibus nihil mundum sed inquinatae sunt eorum et mens et conscientiaAll things are clean to the clean: but to them that are defiled and to unbelievers, nothing is clean: but both their mind and their conscience are defiled.
15. To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled.
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.
1:15. All things are clean to those who are clean. But to those who are defiled, and to unbelievers, nothing is clean; for both their mind and their conscience have been polluted.
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:

15: Для чистых все чисто; а для оскверненных и неверных нет ничего чистого, но осквернены и ум их и совесть.
1:15  πάντα καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
1:15. omnia munda mundis coinquinatis autem et infidelibus nihil mundum sed inquinatae sunt eorum et mens et conscientia
All things are clean to the clean: but to them that are defiled and to unbelievers, nothing is clean: but both their mind and their conscience are defiled.
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.
1:15. All things are clean to those who are clean. But to those who are defiled, and to unbelievers, nothing is clean; for both their mind and their conscience have been polluted.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Здесь высказывается та же мысль, какую высказывал Господь Иисус Христос (Мф. XV:11-20) и сам апостол Павел (Рим XIV:20). Для людей чистых сердцем и совестью все кажется чистым, и ничего таких людей не оскверняет (тело и его отправления). Для людей же нечистых и в мысли и в жизни все представляется, всякий предмет кажется таким, который непременно должен возбуждать в них нечистые мысли и пожелания.

Под словом ум имеется ввиду "все внутреннее содержание человека: настроение, убеждения, понятия, мысли, намерения и действия; а под словом совесть - нравственное сознание образа мыслей и действий пред лицом закона" (Троицкий с. 194).
Adam Clarke: Commentary on the Bible - 1831
1:15: Unto the pure all things are pure - This appears to have been spoken in reference to the Jewish distinctions of clean and unclean meats. To the genuine Christian every kind of meat proper for human nourishment is pure, is lawful, and may be used without scruple. This our Lord had long before decided. See on Luk 11:39-41 (note).
But unto them that are defiled - In their consciences, and unbelieving, απιστοις, unfaithful both to offered and received grace, nothing is pure - they have no part in Christ, and the wrath of God abides upon them. Their mind is contaminated with impure and unholy images and ideas, and their conscience is defiled with the guilt of sins already committed against God.
Albert Barnes: Notes on the Bible - 1834
1:15: Unto the pure all things are pure - See the notes at Rom 14:14, Rom 14:20. There is probably an allusion here to the distinctions made in respect to meats and drinks among the Jews. Some articles of food were regarded as "clean," or allowed to be eaten, and some as "unclean," or forbidden. Paul says that those distinctions ceased under the Christian dispensation, and that to those who had a conscience not easily troubled by nice and delicate questions about ceremonial observances, all kinds of food might be regarded as lawful and proper; compare the notes at Ti1 4:4-5. If a man habitually maintains a good conscience in the sight of God, it will be accepted of him whether he do or do not abstain from certain kinds of food; compare the notes at Col 2:16. This passage, therefore, should not be interpreted as proving that all things are right and lawful for a Christian, or that whatever he may choose to do will be regarded as pure, but as primarily referring to distinctions in food, and meaning that there was no sanctity in eating one kind of food, and no sin in another, but that the mind was equally pure whatever was eaten.
The phrase has a proverbial cast, though I know not that it was so fused. The principle of the declaration is, that a pure mind - a truly pious mind - will not regard the distinctions of food and drink; of festivals, rites, ceremonies, and days, as necessary to be observed in order to promote its purity. The conscience is not to be burdened and enslaved by these things, but is to be controlled only by the moral laws which God has ordained. But there may be a somewhat higher application of the words - that every ordinance of religion, every command of God, every event that occurs in divine Providence, tends to promote the holiness of one who is of pure heart. He can see a sanctifying tendency in everything, and can derive from all that is commanded, and all that occurs, the means of making the heart more holy. While a depraved mind will turn every such thing to a pernicious use, and make it the means of augmenting its malignity and corruption, to the pure mind it will be the means of increasing its confidence in God, and of making itself more holy. To such a mind everything may become a means of grace.
But unto them that are defiled and unbelieving is nothing pure - Everything is made the means of increasing their depravity. No matter what ordinances of religion they observe; what distinctions of meats, or drinks, or days they regard, and what events of Providence occur, all are the occasion of augmented depravity. Such distinctions in food they make the means of fostering their pride and producing self-righteousness; the mercies of God they abuse to pamper their own lusts, and the afflictive events of Divine Providence they make the occasion of murmuring and rebellion. Naturally corrupt at heart, no ordinances of religion, and no events of Providence, make them any better, but all tend to deepen their depravity. A sentiment similar to this is found in the classic writers. Thus Seneca, Epis. 98. Malus animus omnia in malum vertit, etiam quae specie optimi venerunt. So again (de Beneficiis v. 12), (Quemadmodum stomachus morbo vitiatus, et colliques bilem, quoscunque acceperit cibos mutat - ita animus caecus, quicquid fill commiseris, id onus suum et perniciem facited.
But even their mind and conscience is defiled - It is not a mere external defilement - a thing which they so much dread - but a much worse kind of pollution, that which extends to the soul and the conscience. Everything which they do tends to corrupt the inner man more and more, and to make them really more polluted and abominable in the sight of God. The wicked, while they remain impenitent, are constantly becoming worse and worse. They make everything the means of increasing their depravity, and even these things which seem to pertain only to outward observances are made the occasion of the deeper corruption of the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: the pure: Luk 11:39-41; Act 10:15; Rom 14:14, Rom 14:20; Co1 6:12, Co1 6:13, Co1 10:23, Co1 10:25, Co1 10:31; Ti1 4:3, Ti1 4:4
but: Pro 21:4; Hag 2:13; Zac 7:5, Zac 7:6; Mat 15:18; Rom 14:20, Rom 14:23; Co1 11:27-29
their: Co1 8:7; Heb 9:14, Heb 10:22
Geneva 1599
1:15 (11) Unto the pure all things [are] pure: but unto them that are defiled and unbelieving [is] nothing pure; but even their (o) mind and conscience is defiled.
(11) He shows in few words, that purity consists not in any external worship, and that which is according to the old Law (as indifference of meats, and washings, and other such things which are abolished) but in the mind and conscience. And whoever teaches otherwise, does not know what true religion really is, and also is not to be heeded.
(o) If our minds and consciences are unclean, what cleanness is there in us before regeneration?
John Gill
1:15 Unto the pure all things are pure,.... The apostle having made mention of Jewish fables, and the traditions of the elders, takes notice of some darling notions, that these judaizing Christians had imbibed or retained; that there were some things, which being touched, or handled, or tasted, occasioned uncleanness, and which the apostle denies to them that are "pure"; by whom are meant, not such who are so in their own eyes, who yet may not be cleansed from their filthiness; nor do any become pure through ceremonial, moral, or evangelical performances, done by them; they are only pure, who are justified from all sin by Christ's righteousness, and are clean through the word or sentence of absolution spoken by him; and who are washed from their sins in his blood, and have that sprinkled upon their consciences, by which they are purged and cleansed from all sin; and who have the clean water of sanctifying grace sprinkled upon them, and have clean hearts, and right spirits created in them; and whose hearts are purified by faith, and have true principles of grace and holiness formed in them; whose graces are pure and genuine, their faith is unfeigned, their love is without dissimulation, and their hope without hypocrisy; and who, in consequence of all this, love pureness of heart, speak the pure language of Canaan, hold the mystery of the faith in a pure conscience, and follow after purity of life and conversation: to these "all things are pure"; whatever they touch, or handle, or eat, nothing can defile them; for it is not what enters into man that can pollute him; nor is any creature unclean of itself, but good, and to be received with thanksgiving; see Mt 15:11.
But unto them that are defiled and unbelieving is nothing pure; all mankind are defiled with sin; they are altogether become filthy; there is none good, no, not one; and all of them, or that belong to them, are unclean; the members of their body, and the powers and faculties of their soul, their mind and conscience, understanding, will, and affections; there is no place clean: they are originally so, from their first conception and birth; and they are actually defiled by their own evil thoughts, words, and doings: some are openly impure, like the dog and the swine, who wallow in their impieties, such are the profane part of the world; others are more secretly so, as those of a pharisaical complexion, nominal Christians, and formal professors; and such the apostle has here in view: and who, notwithstanding their profession of the Christian religion, were "unbelieving"; they had not true faith in Christ, though they professed it; they were not indeed unbelieving, as the Jews, who rejected Jesus as the Messiah: yet they did not purely and cordially embrace the doctrines of the Gospel, nor yield a spiritual and cheerful subjection to the ordinances of it; but were for mixing the ceremonies of the law with the institutions of Christ: and to these were "nothing pure"; right and lawful to be done, or not done, even in the case supposed, about eating things forbidden by the ceremonial law; to eat them would be to eat with offence, to their own consciences, on their principles, and so be evil, Rom 14:20 and to abstain from them on account of laws not in force, would be superstition and will worship, and so criminal, Col 2:21. There is nothing that defiled persons can do, but what is unclean; as are their persons, so are their offerings and works, Hag 2:14, and being destitute of true faith, whatever they do is sin, and not anything they do can be acceptable and well pleasing to God, Rom 14:23. There were some things among the Jews, which were prohibited to them that were defiled, and were free to them that were pure: thus, for instance (u),
"the flesh of the most holy things, and the flesh of those which are lightly holy, boiled with flesh of delight, (or common flesh,) are forbidden "to the defiled", but are free "to the pure".''
Which one of their commentators (w) thus explains;
"the flesh of the most holy things is forbidden to strangers, though pure; the flesh of things lightly holy is free to strangers that are pure, but forbidden to them that are defiled.''
Whether there may be any allusion to this, may be considered: however, the reason the apostle gives why nothing is pure to the impure, is, because of the pollution of the superior powers and faculties of their soul:
but even their mind and conscience is defiled; there is nothing in them, or that belongs to them, that is pure; their mind or understanding, which conceives and judges of things, and forms notions of them; and the conscience, which draws conclusions from them, are both defiled with sin; and what then must the thoughts, the words and actions of such persons be? it matters not what they do, or abstain from, what they touch, taste, or handle, or if they do not, they sin in all they do.
(u) Minn. Orla, c. 2. sect. 17. (w) Bartenora, in Misn. Orla, c. 2. sect. 17.
John Wesley
1:15 To the pure - Those whose hearts are purified by faith this we allow. All things are pure - All kinds of meat; the Mosaic distinction between clean and unclean meats being now taken away. But to the defiled and unbelieving nothing is pure - The apostle joins defiled and unbelieving, to intimate that nothing can be clean without a true faith: for both the understanding and conscience, those leading powers of the soul, are polluted; consequently, so is the man and all he does.
Robert Jamieson, A. R. Fausset and David Brown
1:15 all things--external, "are pure" in themselves; the distinction of pure and impure is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" (Tit 1:14), which forbade certain things as if impure intrinsically. "To the pure" inwardly, that is, those purified in heart by faith (Acts 15:9; Rom 14:20; Ti1 4:3), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (Mt 23:26; Lk 11:41).
nothing pure--either within or without (Rom 14:23).
mind--their mental sense and intelligence.
conscience--their moral consciousness of the conformity or discrepancy between their motives and acts on the one hand, and God's law on the other. A conscience and a mind defiled are represented as the source of the errors opposed in the Pastoral Epistles (Ti1 1:19; Ti1 3:9; Ti1 6:5).
1:161:16: Խոստանան գիտել զԱստուած, եւ գործովք իւրեանց ուրանա՛ն. պի՛ղծք եւ անհաւատք, եւ յամենայն գործս բարեաց անպիտանք[5038]։[5038] Այլք. Պիղծք եւ անհաւանք։
16 Խոստովանում են, որ գիտեն Աստծուն, բայց իրենց գործերով ուրանում են նրան. պիղծ են, անհնազանդ եւ ամէն բարի գործի համար՝ անպէտք:
16 Կը խոստովանին թէ Աստուած կը ճանչնան, բայց իրենց գործերովը կ’ուրանան, պիղծ ու անհնազանդ ըլլալով եւ ամէն բարի գործի՝ անպիտան։
Խոստանան գիտել զԱստուած, եւ գործովք իւրեանց ուրանան. պիղծք եւ անհաւանք եւ յամենայն գործս բարեաց անպիտանք:

1:16: Խոստանան գիտել զԱստուած, եւ գործովք իւրեանց ուրանա՛ն. պի՛ղծք եւ անհաւատք, եւ յամենայն գործս բարեաց անպիտանք[5038]։
[5038] Այլք. Պիղծք եւ անհաւանք։
16 Խոստովանում են, որ գիտեն Աստծուն, բայց իրենց գործերով ուրանում են նրան. պիղծ են, անհնազանդ եւ ամէն բարի գործի համար՝ անպէտք:
16 Կը խոստովանին թէ Աստուած կը ճանչնան, բայց իրենց գործերովը կ’ուրանան, պիղծ ու անհնազանդ ըլլալով եւ ամէն բարի գործի՝ անպիտան։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Они говорят, что знают Бога, а делами отрекаются, будучи гнусны и непокорны и не способны ни к какому доброму делу.
1:16  θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι.
1:16. θεὸν (To-a-Deity) ὁμολογοῦσιν (they-along-forthee-unto) εἰδέναι, (to-have-had-come-to-see,"τοῖς (unto-the-ones) δὲ (moreover) ἔργοις (unto-works) ἀρνοῦνται , ( they-denieth-unto ," βδελυκτοὶ ( abhored ) ὄντες ( being ) καὶ (and) ἀπειθεῖς ( un-conduced ) καὶ (and) πρὸς (toward) πᾶν (to-all) ἔργον (to-a-work) ἀγαθὸν (to-good) ἀδόκιμοι . ( un-assessed-of )
1:16. confitentur se nosse Deum factis autem negant cum sunt abominati et incredibiles et ad omne opus bonum reprobiThey profess that they know God: but in their works they deny him: being abominable and incredulous and to every good work reprobate.
16. They profess that they know God; but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate.
1:16. They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.
1:16. They claim that they know God. But, by their own works, they deny him, since they are abominable, and unbelieving, and reprobate, toward every good work.
They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate:

16: Они говорят, что знают Бога, а делами отрекаются, будучи гнусны и непокорны и не способны ни к какому доброму делу.
1:16  θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι.
1:16. confitentur se nosse Deum factis autem negant cum sunt abominati et incredibiles et ad omne opus bonum reprobi
They profess that they know God: but in their works they deny him: being abominable and incredulous and to every good work reprobate.
1:16. They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.
1:16. They claim that they know God. But, by their own works, they deny him, since they are abominable, and unbelieving, and reprobate, toward every good work.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: They profess that they know God - He still speaks concerning the unbelieving Jews, the seducing teachers, and those who had been seduced by their bad doctrine. None were so full of pretensions to the knowledge of the true God as the Jews. They would not admit that any other people could have this knowledge; nor did they believe that God ever did or ever would reveal himself to any other people; they supposed that to give the law and the prophets to the Gentiles would be a profanation of the words of God. Hence they became both proud, uncharitable, and intolerant; and in this disposition they continue till the present day.
But in works they deny him - Their profession and practice were at continual variance. Full of a pretended faith, while utterly destitute of those works by which a genuine faith is accredited and proved. Dio Cassius represents Caesar as saying of his mutinous soldiers: Ονομα Ῥωμαιων εχοντας, εργα δε Κελτων δρωντας. "Having the name of Romans, while they had the manners of the Gauls." How near are those words to the saying of the apostle!
Being abominable - Βδελυκτοι. This word sometimes refers to unnatural lusts.
And disobedient - Απειθεις· Unpersuadable, unbelieving, and consequently disobedient. Characters remarkably applicable to the Jews through all their generations.
Unto every good work reprobate - Αδοκιμοι· Adulterate; like bad coin, deficient both in the weight and goodness of the metal, and without the proper sterling stamp; and consequently not current. If they did a good work, they did not do it in the spirit in which it should be performed. They had the name of God's people; but they were counterfeit. The prophet said; Reprobate silver shall men call them.
1. Though the principal part of this chapter, and indeed of the whole epistle, may be found in nearly the same words in the First Epistle to Timothy, yet there are several circumstances here that are not so particularly noted in the other; and every minister of Christ will do well to make himself master of both; they should be carefully registered in his memory, and engraven on his heart.
2. The truth, which is according to godliness, in reference to eternal life, should be carefully regarded. The substantial knowledge of the truth must have faith for its foundation, godliness for its rule, and eternal life for its object and end. He who does not begin well, is never likely to finish fair. He who does not refer every thing to eternity, is never likely to live either well or happily in time.
3. There is one subject in this chapter not sufficiently attended to by those who have the authority to appoint men to ecclesiastical offices; none should be thus appointed who is not able, by sound doctrine, both to exhort and convince the gainsayers. The powers necessary for this are partly natural, partly gracious, and partly acquired.
1. If a man have not good natural abilities, nothing but a miracle from heaven can make him a proper preacher of the Gospel; and to make a man a Christian minister, who is unqualified for any function of civil life, is sacrilege before God.
2. If the grace of God do not communicate ministerial qualifications, no natural gifts, however splendid, can be of any avail. To be a successful Christian minister, a man must feel the worth of immortal souls in such a way as God only can show it, in order to spend and be spent in the work. He who has never passed through the travail of the soul in the work of regeneration in his own heart, can never make plain the way of salvation to others.
3. He who is employed in the Christian ministry should cultivate his mind in the most diligent manner; he can neither learn nor know too much. If called of God to be a preacher, (and without such a call he had better be a galley slave), he will be able to bring all his knowledge to the assistance and success of his ministry. If he have human learning, so much the better; if he be accredited, and appointed by those who have authority in the Church, it will be to his advantage; but no human learning, no ecclesiastical appointment, no mode of ordination, whether Popish, Episcopal, Protestant, or Presbyterian, can ever supply the Divine unction, without which he never can convert and build up the souls of men. The piety of the flock must be faint and languishing when it is not animated by the heavenly zeal of the pastor; they must be blind if he be not enlightened; and their faith must be wavering when he can neither encourage nor defend it.
4. In consequence of the appointment of improper persons to the Christian ministry, there has been, not only a decay of piety, but also a corruption of religion. No man is a true Christian minister who has not grace, gifts, and fruit; if he have the grace of God, it will appear in his holy life and godly conversation. If to this he add genuine abilities, he will give full proof of his ministry; and if he give full proof of his ministry, he will have fruit; the souls of sinners will be converted to God through his preaching, and believers will be built up on their most holy faith. How contemptible must that man appear in the eyes of common sense, who boasts of his clerical education, his sacerdotal order, his legitimate authority to preach, administer the Christian sacraments, etc., while no soul is benefited by his ministry! Such a person may have legal authority to take tithes, but as to an appointment from God, he has none; else his word would be with power, and his preaching the means of salvation to his perishing hearers.
Albert Barnes: Notes on the Bible - 1834
1:16: They profess that they know God - That is, the Jewish teachers particularly, who are referred to in Tit 1:14. All those persons were professors of religion, and claimed that they had a special knowledge of God.
But in works they deny him - Their conduct is such as to show that they have no real acquaintance with him.
Being abominable - In their conduct. The word here used - βδελυκτοὶ bdeluktoi - occurs nowhere else in the New Testament. It means that which is detestable, or to be held in abhorrence.
And disobedient, and unto every good work reprobate - Margin, "void of judgment." On the word here used - ἀδοκίμος adokimos - see the Rom 1:28 note; Co2 13:5 note. It means here that in reference to everything that was good, their conduct was such that it could not be approved, or deserved disapprobation. It was for this reason; from the character of the people of the island of Crete, and of those who claimed to be teachers there enforcing the obligation of the Mosaic law, that it was so important for Titus to exercise special care in introducing men into the ministry, and in completing the arrangements contemplated in the organization of the churches there. Yet is this character confined to them? Are there none now who profess that they know God, but in works deny him; whose conduct is such that it ought to be abhorred; who are disobedient to the plain commands of God, and whose character in respect to all that pertains to true piety is to be disapproved by the truly pious, and will be by God at the last day? Alas, taking the church at large, there are many such, and the fact that there are such persons is the grand hindrance to the triumphs of religion on the earth. "The way to heaven is blocked up by dead professors of religion."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: profess: Num 24:16; Isa 29:13, Isa 48:1, Isa 58:2; Eze 33:31; Hos 8:2, Hos 8:3; Rom 2:18-24; Ti2 3:5-8; Jde 1:4
being: Job 15:16; Rev 21:8, Rev 21:27
and disobedient: Sa1 15:22, Sa1 15:24; Eph 5:6; Ti1 1:9
unto: Jer 6:30; Rom 1:28; Ti2 3:8
reprobate: or, void of judgment
John Gill
1:16 They profess that they know God,.... That there is a God; that there is but one, only, true, and living God, the God of Israel, as professed by the Jews; and that this God is Father, Son, and Spirit, as believed by the Christians: for the persons the apostle speaks of were judaizing Christians. Yet this knowledge was but notional; it lay in theory and profession only; they had not a spiritual experimental knowledge of God in Christ, which only has eternal life connected with it:
but in works they deny him. The Syriac, Arabic, and Ethiopic versions read, "in their own works"; they were not professed, but practical atheists; they owned there was a God, and boasted of their knowledge of him; but their lives and conversations showed that they had no true knowledge of him, and that the fear of him was not before their eyes; these gave the lie to their profession; they practically denied that faith they professed to hold, and the power of godliness, of which they had the form.
Being abominable; in the sight of God, however esteemed by men; and notwithstanding the vizor and mask of sanctity and religion they put on, which could not screen them from the omniscience of God, who will one day declare he knows them not, and will bid them depart from him, being workers of iniquity.
And disobedient; to God; to his law, and Gospel; to his ministers and churches; and even to parents and civil magistrates; for of this cast were the false teachers, and their followers, as maybe learned from many passages.
And unto every good work reprobate: or "unaccustomed", unused to them, as the Arabic version renders it; or rather "without judgment", and understanding, concerning them; there was no good in them, nor was it in them to do good; to do good they had no knowledge, nor any inclination; they were unfit for it, and had not a capacity to perform it; they were not good themselves, and therefore could not do good; the tree must first be made good, ere its fruit will be good; they were without Christ, and without his Spirit, and grace, without which no man can do anything that is spiritually good; they had no true faith, and therefore what they did was sinful; they had neither right principles, from which, nor right ends to which they acted, and therefore were not qualified for the performance of good works; which require that men should be good men, created in Christ Jesus, be believers in him, and have principles of truth and love, and views to the glory of God.
Robert Jamieson, A. R. Fausset and David Brown
1:16 They profess--that is, make a profession acknowledging God. He does not deny their theoretical knowledge of God, but that they practically know Him.
deny him--the opposite of the previous "profess" or "confess" Him (Ti1 5:8; Ti2 2:12; Ti2 3:5).
abominable--themselves, though laying so much stress on the contracting of abomination from outward things (compare Lev 11:10-13; Rom 2:22).
disobedient--to God (Tit 3:3; Eph 2:2; Eph 5:6).
reprobate--rejected as worthless when tested (see on Rom 1:28; 1Cor 9:27; Ti2 3:8).