Titus 1:1

The full representation which the apostle gives of his apostolic office is designed at once to mark the authority by which he gives the instructions that follow, and to serve as an index to the contents of the whole Epistle.

I. THE CLAIMS OF THE APOSTLE. "Paul, a servant of God, and an apostle of Jesus Christ."

1. He is a servant of God. Not, as he often describes himself, "a servant of Jesus Christ." The title seems to mark the relation

(1) of one who had once been a slave to sin, but, having become free through Christ Jesus, was still, so far as obligation, service, and life were concerned, a servant of God;

(2) his devotion to God after the type of Old Testament service, Moses and the prophets being pre-eminently called the "servants of God;"

(3) his ministry in the service of a royal Master (Matthew 18:23-32), who makes him a member of his household, a pillar of his temple, a sharer of his throne (Revelation 3:21).

2. He is an apostle of Jesus Christ. This is a more exact definition of his office.

(1) He had his commission and his doctrine from him.

(2) He had all the signs and proofs of an apostle in him, for he had received power to work miracles as well as to declare Divine truth.

(3) It is, therefore, vain and deceptive for any to assume the name who cannot show the signs of an apostle.

II. THE END OF THE APOSTOLIC OFFICE. "For the faith of God's elect, and the full knowledge of the truth which is after godliness." It was designed for the furtherance of the faith and knowledge of believers.

1. The apostle felt that he was appointed to preach the doctrine of faith, and to be the instrument of bringing men to the obedience of faith. (Romans 1:5; Romans 10:17.)

(1) Therefore all claims to apostolic authority by men who have abandoned the faith, or overlaid it with error and superstition, are to be rejected by the Church of God.

(2) All true faith rests on the Divine foreordination; for it is "the faith of God's elect." Election is, therefore, not to be regarded as equivalent to faith, much less as its consequence (Ephesians 1:4); for it is its true cause. The Father is the Elector, as the Son is the Redeemer, and the Holy Spirit the Sanctifier.

2. The apostolic office was designed likewise to impart the full knowledge of the truth which is after godliness.

(1) Truth is the object - the Word of truth, which comes from him who is the God of truth, who is Christ the Truth itself, who is the Spirit of truth. It was this truth that the apostle preached with all faithfullness and clearness.

(2) Knowledge is the subjective aspect of it, and becomes ours through faith.

(3) The fruit of this truth is "godliness" It is designed to promote holiness of life and character. It is impossible that this knowledge can be morally unfruitful.

III. THE BASIS OF THIS TRUTH. "In hope of eternal life, which God, that cannot lie, promised before eternal times." The ground and condition of this truth is the hope of eternal life, which is the animating principle at once of the apostle and of the Church of God.

1. The principle of hope. The word occurs fifty-two times in the New Testament, and is always connected with God, with the Mediator, and with believers.

(1) Its author is God, who is "the God of hope" (Romans 15:13), who has given us "a good hope through grace" (2 Thessalonians 2:16), and given us Christ as "our Hope," even "the Hope of glory."

(2) Hope connects us with the future as memory with the past, and is intended to neutralize the materializing influence of earthly life around us. Thus, God has given us prophecy and promise to gratify the wants, the longings, and the anticipations of the human soul.

2. The object and sum of Christian hope. "Eternal life, which God, that cannot lie, promised before eternal times."

(1) This life is in Christ Jesus; "for the free gift of God is eternal life in Christ Jesus our Lord" (Romans 6:23). But it includes

(a) the full fruition of God to all eternity;

(b) the fellowship of the Redeemer's throne;

(c) the fullness of joy;

(d) likeness to Christ.

(2) It is eternal life, without a break in the happy continuity of bliss; for it is life without sin or death to mar its perfectness. It is eternal, because he is at once its Author and Support, as being that "Eternal Life that was with the Father" (1 John 1:2).

(3) The age of this promise. "Before eternal times."

(a) This is not merely before the times of the world, or

(b) before the world began,

(c) but really in the eternity past;

because the reference is not to the covenants of Adam or Abraham, but to the covenant of redemption in Christ before the foundation of the world (2 Timothy 1:9-11). The apostle does not merely say that the promise of eternal life was the result of a Divine purpose fixed from eternity, but that it was made from eternity to believers, because it was made to Christ, whose members they are. It is impossible to understand the meaning of these words without reference to the federal transaction between the Father and the Son (Zechariah 6:13). This was the very "promise of life in Christ Jesus" of which the apostle speaks to Timothy (2 Timothy 1:1).

(4) The guarantee for the fulfillment of this promise. "God, that cannot lie, promised" it. God gave both a promise and an oath to Abraham, that "by two immutable things, in which it was impossible that God should lie," we should have a sure hope (Hebrews 6:18).

IV. THE MANIFESTATION OF THIS ANCIENT PROMISE. "But in his own seasons manifested his Word in the message wherewith I was entrusted, according to the commandment of God our Savior."

1. The manifestation was made in God's own seasons.

(1) It is not to be supposed that it was made only by the Apostle Paul, for it was made by the other apostles; and ages before their day it was manifested, with more or less clearness, under the Old Testament dispensation.

(2) But the Apostle Paul was one of those specially entrusted with the Word, and specially with "the revelation of the mystery hid for ages" (Romans 16:25).

2. The Word of God, and the whole order and fullness of the Church, are to be regarded as the unfolding of the ancient promise of eternal life.

3. The Word is made manifest by preaching. (Romans 10:17.) Preaching is an institute peculiar to Christianity, which it formed for itself as its chosen mode of utterance. Christianity is not a philosophy or a thaumaturgy. It is propagated, not by priests, but by preachers. There are no priests in Christianity but the one High Priest of our profession, who, if he were on earth, would not be a priest (Hebrews 8:4).

4. The preaching is done in virtue of a Divine call or commission. "Wherewith I was entrusted according to the commandment of God our Savior." All the ministries of the New Testament, high and low, are committed as trusts to the Church. Therefore a minister ought to have a true call from on high before accepting the responsibilities of office. The apostle was very emphatic in announcing his call to the apostleship, not as in any way due to his own wilt or wish, but to Divine command, it was the command of "God his Savior;" not the Son, but the Father - the usual phrase of the apostle being "according to the will of God" (2 Timothy 1:1).

V. THE APOSTOLIC SALUTATION. "To Titus, my true son after the common faith."

1. The person thus addressed.

(1) Titus was a pure Gentile. It is interesting to remember that the dearest friends and companions of the apostle's life were Gentiles, and not Jews - such as Luke, Titus, and Timothy, who was half-Gentile. Was this leaning caused in any degree by the distrusts and enmities with which he was pursued through life by his Jewish countrymen?

(2) Titus was, like Timothy, one of the apostle's converts. This fact would endear him to the apostle's heart. He was a genuine son of the apostle in virtue of the faith common to all Christians; implying that

(a) there is but one faith (Ephesians 4:5);

(b) one Object of faith, Jesus Christ;

(c) one end of faith, eternal life.

(3) Titus was evidently one of the apostle's most trusty disciples, though he was less a companion than Timothy, and less allied to him on the terms of an affectionate intimacy. Titus was firm, strong, and capable, with adaptability in the way of administration and of repressing moral disorders among distracted or disturbed communities.

2. The greeting. "Grace and peace from God the Father and the Lord Jesus Christ our Savior."

(1) The blessings sought for Titus. "Grace and peace."

(a) Grace is the full and eternal fountain of the goodness of God, opened to the wants of men in the blessed gospel;

(b) peace is the blessing of the saints, to which they are called in one body, and the safeguard of heart and mind through him who is their Peace (Philippians 4:7).

(2) The source of these blessings, alike God the Father and God the Son, as being equally the Author and Giver of all spiritual blessings. The whole structure of the Epistle is based on the doctrine of the Deity of Christ. - T.C.

Paul, a servant of God
"Servant of God," "servant of Jesus Christ" — this is the title by which each one of the writers of the Epistles of the New Testament describes himself in one place or another. The title indicates their work in life, the place they hold in the world, and the definite object to which all their powers are devoted. For them God had tasks as much above the tasks and trials of Christians generally as the tasks of a great servant of State are above the responsibilities of those whom the State protects. St. Paul had parted company with what men care for and work for here, as the enthusiast for distant travel parts company with his home.

I. THIS CHARACTER IS EXCLUSIVE IN ITS OBJECT AND COMPLETE IN ITS SELF-DEDICATION. St. Paul knew no other interest here but the immense one of his Master's purpose in the world; this scene of experience, of pain and pleasure, of life and death, was as if it had ceased to be, except as the field on which he was to "spend and be spent" in persuading men of what his Master meant for them.

II. IT CONTEMPLATES as the centre of all interest and hope, the highest object of human thought and devotion, a presence beyond the facts of experience, THE PRESENCE OF THE INVISIBLE GOD. What St. Paul lived for, so whole-hearted, so single-minded, was to be one with the will and purpose of Him who had chosen him from the millions of mankind to bear His name before the world.

III. IT ACCEPTS, AS THE MEASURE OF ITS LABOUR AND ITS ENDURANCE, THE CROSS OF JESUS CHRIST. For such a life a price had to be paid, and St. Paul's price was the acceptance of the fellowship of the cross of Christ. The likeness of the cross pervades every life of duty and earnestness — in lifelong trouble, in bereavement, in misunderstanding, in unjust suffering, in weary labour, in failure and defeat — God's proof and test of strength is laid upon us all. But we must not confound with this that partnership in their Master's sufferings which was the portion of servants like St. Paul, and for which he sought expression in the awful language recalling the Passion — "I am crucified with Christ"; "I fill up that which is behind of the afflictions of Christ," etc. There is no reason why, without extravagance, without foolish or overstrained enthusiasm, we should not still believe that a life like St. Paul's is a natural one for a Christian to choose. We still reverence his words; and his words have all along the history of the Church found echoes in many hearts. There is a great past behind us — a past which is not dead, but lives — lives in every thought we think and every word we speak, lives in our hopes, in our confidences and joy in life, lives in those high feelings which thrill and soothe us at the grave. May we not be unworthy of such a past!

(Dean Church.)

This being the first title whereby the apostle would get himself authority, teacheth that the very name of a servant of God is full of honour and authority. The apostle, comparing the glory of Christ with the glory of the angels (Hebrews 1:14), advanceth them as far as possibly he can, that Christ's glory, being so much more excellent than theirs there described, might be most highly exalted; and yet the highest ascent of their honour which he can rise unto is to title them "ministering spirits" standing about God, from which service they are honoured with glorious names, of thrones, dominations, powers, rulers, principalities; and although the Scriptures most usually under this title express the low and humble condition of Christ, "who took on Him the form of a servant," yet also thereby the Lord would sometimes signify His great glory, as Isaiah 42:1.

1. This serves to teach ministers their duty, that seeing the Lord hath so highly honoured them as to draw them so near unto Himself, as it were admitting them into His presence chamber — yea, and unto His council table — they are in a way of thankfulness more straightly bound to two main duties —



2. This doctrine ministereth comfort unto those that are faithful in their ministry, whom, howsoever the world esteemeth of them, their Lord highly respecteth, admitteth them into His privy councils, and employeth in a service which the angels themselves desire to pry into.

3. Teacheth people how to esteem of their ministers, namely, as the servants of God, and consequently of their ministry as the message of God, which if it be, Moses must not be murmured at when he speaks freely and roughly; and if Micaiah resolve of faithfulness, saying, "As the Lord liveth, whatsoever the Lord saith, be it good or evil, that will I speak," why should he be hated and fed with "bread and water of affliction"? Is it not a reasonable plea, and full of pacification in civil messages — "I pray you be not angry with me; I am but a servant"?

4. Let every private Christian account it also his honour that the Lord vouchsafeth him to become His servant; and hereby harden thyself against the scorns and derisions of mocking Michals, who seek to disgrace thy sincerity. If the ungodly of the world would turn thy glory into shame, even as thou wouldest have the Son of man not to be ashamed of thee in His kingdom, be not thou ashamed to profess thyself His servant, which is thy glory.

(T. Taylor, D. D.)

Before the time when Abraham Lincoln emancipated three millions of coloured people in the Southern States of America, there was one day a slave auction in New Orleans. Amongst the number was a beautiful Mulatto girl, who was put upon the "block" to be sold to the highest bidder, like a cow or a horse. The auctioneer, dilating on the graces of the girl, her skill in working, and the beauty of her form, asked for a bid. The first offer was five hundred dollars, and the bids quickly rose to seven hundred dollars. Then a voice called from the outside of the crowd, "Seven hundred and fifty dollars!" The slave owners thereupon advanced their bids to eight hundred, eight hundred and fifty, and nine hundred dollars. The bids continued to rise, but whenever there was a pause the unseen bidder offered fifty dollars more, and at last the girl was knocked down to him for 1,450 dollars. He then came forward, and, paying the money, arranged to receive delivery of the lot in the morning. The slave girl saw that her purchaser was a Northerner, one of the hated "Yankees," and was much disgusted to become his slave. The next morning her new owner called at the house, when the poor girl said with tears, "Sir, I am ready to go with you." He gently replied, "But I do not want you to go with me; please look over this paper!" She opened the paper, and found that it was the gift of her freedom. The Northerner said, "I bought you that you might be free!" She exclaimed, "You bought me that I might be free! Am I free? Free! Can I do as I like with myself?" He answered, "Yes, you are free!" Then she fell down and kissed his feet, and almost choking with sobs of joy, she cried, Oh, sir, I will go with you, and be your servant for evermore!"

And an apostle of Jesus Christ —
The apostle, by joining these two together, a servant and apostle, teacheth us that the chiefest offices in the Church are for the service of it. Was there any office above the apostles in the Church? And yet they preached the Lord Jesus, and themselves servants for His sake. Nay, our Lord Jesus Himself, although He was the Head of His Church, yet He came not into the world to be served, but to minister and serve.

1. Ministers must never conceive of their calling, but also of this service, which is not accomplished but by service; thus shall they be answerable to Peter's exhortation (1 Peter 3:3) to feed the flock of God depending upon them, not by constraint, but willingly; "not as lords over God's heritage, but as examples to the flock."

2. Would'st thou know what ambition Christ hath permitted unto His ministers? It is even this, that he that would be chief of all should become servant of all.

(T. Taylor, D. D.)

According to the faith of God's elect
I. GOD HATH SOME WHO ARE ELECT AND CHOSEN, AND OTHERS ARE NOT. Men may be called the elect of God three ways.

1. In respect of some temporal function or ministry to which the Lord hath designed them (John 6:70).

2. In regard of that actual election and choice of some people and nations above others, unto the true means of life and salvation, so to become the people of God's election.

3. In respect of that eternal election of God, which is according to grace, whereby of His good pleasure He chooseth from all eternity, out of all sorts of men, some to the certain fruition and fellowship of life eternal and salvation by Christ. These elect of God are here meant, the number of which is comparatively small; "for many are called, but few chosen" — a little flock, and a few that have found the narrow way.


1. For there is an historical faith, standing in an assent and acknowledgment of the truth of things written and taught.

2. There is also an hypocritical faith, which passeth the former in two degrees. First, in that with knowledge and assent is joined such a profession of the truth as shall carry a great show and form of godliness. Secondly, a kind of gladness and glorying in that knowledge; for it is ascribed to some, who in temptation shall fall away, "to receive the Word with joy." To both which may be joined sometimes a gift of prophecy, sometimes of working miracles, as some in the last day shall say, "Lord, have we not prophesied and cast out devils in Thy name?" and yet they shall be unknown of Christ. Neither of these is the faith of the elect here mentioned, but a third kind, called saving faith, the inheritance of which is the property of the elect; for the just man only liveth by this faith, which in excellency passeth both the former in three worthy properties.(1) In that here, with the act of understanding and assent unto the truth, there goeth such a disposition and affection of the heart as apprehendeth and applieth unto it the promise of grace unto salvation, causing a man to rejoice in God, framing him unto the fear of God and to the waiting through hope for the accomplishment of the promise of life.(2) In that whereas both the former are dead, and not raising unto a new life in Christ, what shows soever be made for the time, the sun of persecution riseth, and such moisture is dried up. This is a lively and quickening grace, reaching into the heart Christ and His merits, who is the life of the soul and the mover of it to all godly actions, not suffering the believer to be either idle or unfruitful in the work of the Lord.(3) Whereas both the former are but temporary, this is perpetual and lasting. The other, rising upon temporary causes and reasons, can last only for a time, as when men, for the pleasure of knowledge or the name of it, by industry attain a great measure of understanding in Divine things, or when, for note and glory or commodity, true or apparent, men profess the gospel. Let but these grounds fail a little, or persecution approach, they lay the key under the door, give up the house, and bid farewell to all profession. Thus many of Christ's disciples, who thought they had truly believed in Him, and that many months, when they heard Him speak of the eating of His flesh and drinking His blood, went back, and walked with Him no more. But the matter is here far otherwise, seeing this faith of the elect hath the promise made good to it that the gates of hell shall never prevail against it.


1. If this be the principal end of the ministry, let ministers herein employ their first and principal pains to bring men unto the faith.

2. The minister ought to propound before him God's end in performance of every ministerial duty, and that is by enlightening, converting, confirming, comforting, to bring and stablish men in the faith.

3. The Lord having set out the ministry for this use, let every hearer acknowledge herein God's ordinance, and yield themselves with all submission unto the ministry and the Word there preached, that thereby they may have faith wrought in their hearts.

4. Every man may hence examine himself, whether in the use of the ministry he finds saving faith begotten and wrought in his heart; and by examination some may find their understandings more enlightened, their judgments more settled, their practice in some things reformed; but a very few shall find Christ apprehended and rested in unto salvation, seeing so few there are that live by faith in the Son of God, for of all the sins that the Spirit may and shall rebuke the world of, this is the chief, because they believe not in Christ.

(T. Taylor, D. D.)

And the acknowledging of the truth which is after godliness
Here we have a full though compendious account of the nature of the gospel, ennobled by two excellent qualities. One, the end of all philosophical inquiries, which is truth; the other, the design of all religious institutions, which is godliness; both united, and as it were blended together in the constitution of Christianity. Those who discourse metaphysically of the nature of truth, as to the reality of the thing, affirm a perfect coincidence between truth and goodness; and I believe it might be easily made out that there is nothing in nature perfectly true but what is also really good. It would be endless to strike forth into the eulogies of truth; for, as we know, it was the adored prize for which the sublimest wits in the world have always run, and sacrificed their time, their health, their lives, to the acquist of; so let it suffice us to say here that as reason is the great rule of man's nature, so truth is the great regulator of reason.

I. Now in this expression of the gospel's being "THE TRUTH WHICH IS AFTER GODLINESS," these three things are couched.

1. It is a truth, and upon that account dares look its most inquisitive adversaries in the face. The most intricate and mysterious passages in it are vouched by an infinite veracity: and truth is truth, though clothed in riddles and surrounded with darkness and obscurity; as the sun has still the same native inherent brightness, though wrapped up in a cloud. Now, the gospel being a truth, it follows yet further that if we run through the whole catalogue of its principles, nothing can be drawn from thence, by legitimate and certain consequence, but what is also true. It is impossible for truth to afford anything but truth. Every such principle begets a consequence after its own likeness.

2. The next advance of the gospel's excellency is that it is such a truth as is operative. It does not dwell in the mind like furniture, only for ornament, but for use, and the great concernments of life. The knowledge of astronomy, geometry, arithmetic, music, and the like, they may fill the mind, and yet never step forth into one experiment; but the knowledge of the Divine truths of Christianity is quick and restless, like an imprisoned flame, which will be sure to force its passage and to display its brightness.

3. The third and highest degree of its perfection is that it is not only operative, but also operative to the best of purposes, which is to godliness: it carries on a design for heaven and eternity. It serves the two greatest interests in the world, which are, the glory of the Creator and the salvation of the creature; and this the gospel does by being "the truth which is after godliness." Which words may admit of a double sense —(1) That the gospel is so called because it actually produces the effects of godliness in those that embrace and profess it.(2) That it is directly improvable into such consequences and deductions as have in them a natural fitness, if complied with, to engage the practice of mankind in such a course.

II. There are three things that I shall DEDUCE FROM THIS DESCRIPTION OF THE GOSPEL.

1. That the nature and prime essential design of religion is to be an instrument of good life, by administering arguments and motives inducing to it.(1) Religion designs the service of God, by gaining over to His obedience that which is most excellent in man, and that is the actions of his life and continual converse. That these are the most considerable is clear from hence, because all other actions naturally proceed in a subserviency to these.(2) The design of religion is man's salvation; but men are not saved as they are more knowing or assent to more propositions, but as they are more pious than others. Practice is the thing that sanctifies knowledge; and faith without works expires, and becomes a dead thing, a carcase, and consequently noisome to God, who, even to those who know the best things, pronounces no blessing till they do them.(3) The discriminating excellency of Christianity consists not so much in this, that it discovers more sublime truths, or indeed more excellent precepts, than philosophy (though it does this also), as that it suggests more efficacious arguments to enforce the performance of those precepts than any other religion or institution whatsoever.(4) Notwithstanding the diversity of religions in the world, yet men hereafter will generally be condemned for the same things; that is, for their breaches of morality.

2. That so much knowledge of truth as is sufficient to engage men's lives in the practice of godliness serves the necessary ends of religion; for if godliness be the design, it ought also, by consequence, to be the measure of men's knowledge in this particular.

3. That whatsoever does in itself or its direct consequences undermine the motives of a good life is contrary to, and destructive of Christian religion.

(R. South, D. D.)


1. Because the Author of it is truth itself, and cannot lie, it being a part of His Word, who can neither deceive nor be deceived.

2. Because the penmen of it were inspired by the Holy Ghost, and spake and wrote as they were moved by Him, who is called "the Spirit of Truth" (John 14:17).

3. Because it is a doctrine of Christ, and aimeth at Him who is the Truth principally, as well as the Way of our salvation.


1. Then slight is the faith of most, whatsoever men profess.

2. Waverers in religion and unsettled persons in their profession may hence be informed to judge of themselves and their present estate. We hear more than a few uttering such voices as these: "There is such difference of opinion among teachers that I know not what to hold or whom to believe; but is not this openly to proclaim the want of faith, which is not only assuredly persuaded of, but certainly knoweth the truth of that it apprehendeth?"

3. If the elect are brought to the faith by the acknowledging of the truth, then, after long teaching and much means, to be still blind and not to see the things of our peace is a most heavy judgment of God; for here is a forfeit of faith and salvation.


1. If this be the preeminence of the Word, to frame the soul to true godliness, then it is a matter above the reach of all human learning; and therefore the folly of those men is hence discovered who devote and bury themselves in profane studies, of what kind soever they be, thinking therein to obtain more wisdom than in the study of the Scriptures.

2. Every hearer of the truth must examine whether by it his heart be thus framed unto godliness, for else it is not rightly learned; for as this grace "hath appeared to this purpose, to teach men to deny ungodliness and worldly lusts, and to live soberly and justly and godly in this present world," so it is not then learned when men can only discourse of the death of Christ, of His resurrection, of His ascension, except withal there be some experience of the virtue of His death in themselves.

(T. Taylor, D. D.)


1. An enterprise devoted to the highest purpose.

(1)The promotion of the faith of God's elect;

(2)the promotion of the knowledge "of the truth which is according to godliness."

2. An enterprise employing the highest human agency.


1. Transcendent in value.

2. In certitude.

3. In age.


1. It was manifested at a proper time.

2. By apostolic preaching.

3. By the Divine command.

IV. A LOVE-BEGETTING POWER. "Mine own son." The gospel converter becomes the father in the highest and divinest sense of the converted.

(D. Thomas, D. D.)


1. "Servant of God."

2. Apostle of Christ."

II. A GLORIOUS PURPOSE — "According to," or rather, perhaps, "with reference to," the faith of God's people. Sent by Jesus Christ in order to promote the faith of "God's elect."

III. THE REASONABLENESS OF RELIGION — "The acknowledging of the truth." Faith is the central doctrine of Christianity, but is to be distinguished from blind credulity. The faith of the Christian is based on knowledge, on fact, on truth (2 Peter 1:16; 1 John 1:1-3).

IV. THE PRACTICAL CHARACTER OF RELIGION — "The truth which is after godliness"; that is, piety. Original word probably derived from one signifying "good, brave, noble." Paul was himself emphatically a model of manliness and devout courage.

(F. Wagstaff.)

In this verse the apostle speaks of himself as —

1. Possessing a character common to the good of all worlds — "Servant of God." All creatures are servants of God — some without their will, some according to their will. Paul served God freely, cordially, devotedly.

2. Sustaining an office peculiar to a few — "Apostle." Peculiar in appointment, number, and authority.

3. Engaged in a work binding on all Christians. To promote "the faith of God's elect" — that is, of His people — and "the knowledge of the truth which leads to godliness."

I. GODLINESS IS THE GRANDEST END OF BEING. In the Old Testament the good are called "godly" (Psalm 4:3; Psalm 12:1; Psalm 32:6; Malachi 2:15). In the New Testament goodness is called "godliness" (1 Timothy 2:2; 1 Timothy 4:7, 8; 1 Timothy 6:3, 5, 6; 2 Timothy 3:5; 2 Peter 1:3, 6, 7; 2 Peter 3:11). Godliness is moral likeness to God.

II. TRUTH IS THE GRANDEST MEANS OF BEING. All truth is of God, natural and spiritual. The truth here referred to is the gospel truth — "the truth as it is in Jesus" — which, while it illustrates, vivifies and emphasises all other truth, goes beyond it, opens up new chapters of Divine revelation. It is not only moral truth, but redemptive truth, and redemptive truth not in mere propositions, but in a Divine life. This truth is the power of God unto salvation; it delivers from depravity, prejudice, guilt; it raises to purity, truth, peace.


Suppose that a person wishing to send a message from London to Edinburgh by lightning knows how to construct an electric battery; but, when he comes to consider how he will transmit the impulse through hundreds of miles, he looks at an iron wire and says, "This is dull, senseless, cold; has no sympathy with light: it is unnatural, in fact irrational, to imagine that this dark thing can convey a lightning message in a moment." From this he turns and looks at a prism. It glows with the many-coloured sunbeam. He might say, "This is sympathetic with light," and in its flashing imagine that he saw proof that his message would speed through it; but when he puts it to the experiment, it proves that the shining prism will convey no touch of his silent fire, but that the dull iron will transmit it to the farthest end of the land. And so with God's holy truth. It alone is adapted to carry into the soul of man the secret fire, which writes before the inner eye of the soul a message from the Unseen One in the skies.

(T. W. Jenkyn, D. D.)

Cretians, Paul, Titus
TRUE, Acknowledging, Agreement, Apostle, Bondman, Bondservant, Bond-servant, Building, Choice, Chosen, Christ, Elect, Faith, Full, Further, Godliness, God's, Harmony, Leads, Ones, Paul, Piety, Religion, Saints, Servant, Spreading, Truth, Truths
1. Paul greets Titus, who was left to finish the work in Crete.
6. How those chosen as ministers ought to be qualified.
11. The mouths of evil teachers to be stopped;
12. and what manner of men they be.

Dictionary of Bible Themes
Titus 1:1

     5109   Paul, apostle
     5391   letters
     7120   Christians
     7708   apostles, function
     8021   faith, nature of
     8265   godliness

Titus 1:1-2

     1462   truth, in NT
     8020   faith
     8214   confidence, basis of
     9615   hope, results of

Titus 1:1-4

     5328   greeting

Preached August 11, 1850. PURITY. "Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled."--Titus i. 15. For the evils of this world there are two classes of remedies--one is the world's, the other is God's. The world proposes to remedy evil by adjusting the circumstances of this life to man's desires. The world says, give us a perfect set of circumstances, and then we shall have a set of perfect men.
Frederick W. Robertson—Sermons Preached at Brighton

The Pure in Heart
TITUS i. 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. This seems at first a strange and startling saying: but it is a true one; and the more we think over it, the more we shall find it true. All things are pure in themselves; good in themselves; because God made them. Is it not written, 'God saw all that he had made, and behold, it was very good?' Therefore St. Paul says, that all things
Charles Kingsley—The Good News of God

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Conscience be a Power?
Objection 1: It would seem that conscience is a power; for Origen says [*Commentary on Rom. 2:15] that "conscience is a correcting and guiding spirit accompanying the soul, by which it is led away from evil and made to cling to good." But in the soul, spirit designates a power---either the mind itself, according to the text (Eph. 4:13), "Be ye renewed in the spirit of your mind"---or the imagination, whence imaginary vision is called spiritual, as Augustine says (Gen. ad lit. xii, 7,24). Therefore
Saint Thomas Aquinas—Summa Theologica

Whether Irregularity Attaches to Bigamy?
Objection 1: It would seem that irregularity is not attached to the bigamy that consists in having two wives successively. For multitude and unity are consequent upon being. Since then non-being does not cause plurality, a man who has two wives successively, the one in being, the other in non-being, does not thereby become the husband of more than one wife, so as to be debarred, according to the Apostle (1 Tim. 3:2; Titus 1:6), from the episcopate. Objection 2: Further, a man who commits fornication
Saint Thomas Aquinas—Summa Theologica

Whether Sacred Doctrine is a Matter of Argument?
Objection 1: It seems this doctrine is not a matter of argument. For Ambrose says (De Fide 1): "Put arguments aside where faith is sought." But in this doctrine, faith especially is sought: "But these things are written that you may believe" (Jn. 20:31). Therefore sacred doctrine is not a matter of argument. Objection 2: Further, if it is a matter of argument, the argument is either from authority or from reason. If it is from authority, it seems unbefitting its dignity, for the proof from authority
Saint Thomas Aquinas—Summa Theologica

Whether a Religious Order Should be Established for the Purpose of Study?
Objection 1: It would seem that a religious order should not be established for the purpose of study. For it is written (Ps. 70:15,16): "Because I have not known letters [Douay: 'learning'], I will enter into the powers of the Lord," i.e. "Christian virtue," according to a gloss. Now the perfection of Christian virtue, seemingly, pertains especially to religious. Therefore it is not for them to apply themselves to the study of letters. Objection 2: Further, that which is a source of dissent is unbecoming
Saint Thomas Aquinas—Summa Theologica

Whether all Ecclesiastical Prelates are in the State of Perfection?
Objection 1: It would seem that all ecclesiastical prelates are in a state of perfection. For Jerome commenting on Titus 1:5, "Ordain . . . in every city," etc. says: "Formerly priest was the same as bishop," and afterwards he adds: "Just as priests know that by the custom of the Church they are subject to the one who is placed over them, so too, bishops should recognize that, by custom rather than by the very ordinance of our Lord, they are above the priests, and are together the rightful governors
Saint Thomas Aquinas—Summa Theologica

Whether He that is Appointed to the Episcopate Ought to be Better than Others?
Objection 1: It would seem that one who is appointed to the episcopate ought to be better than others. For our Lord, when about to commit the pastoral office to Peter, asked him if he loved Him more than the others. Now a man is the better through loving God the more. Therefore it would seem that one ought not to be appointed to the episcopal office except he be better than others. Objection 2: Further, Pope Symmachus says (can. Vilissimus I, qu. 1): "A man is of very little worth who though excelling
Saint Thomas Aquinas—Summa Theologica

Whether Chastity is a Distinct virtue from Abstinence?
Objection 1: It would seem that chastity is not a distinct virtue from abstinence. Because where the matter is generically the same, one virtue suffices. Now it would seem that things pertaining to the same sense are of one genus. Therefore, since pleasures of the palate which are the matter of abstinence, and venereal pleasures which are the matter of chastity, pertain to the touch, it seems that chastity is not a distinct virtue from abstinence. Objection 2: Further, the Philosopher (Ethic. iii,
Saint Thomas Aquinas—Summa Theologica

Epistle xv. To George, Presbyter.
To George, Presbyter. Gregory to George, Presbyter, and to Theodore, deacon, of the Church of Constantinople. Mindful of your goodness and charity, I greatly blame myself, that I gave you leave to return so soon: but, since I saw you pressing me importunately once and again for leave to go, I considered that it might be a serious matter for your Love to tarry with us longer. But, after I had learnt that you had lingered so long on your journey owing to the winter season, I confess that I was sorry
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Confessing Christ an Indispensable Duty.
"--If we deny him, he also will deny us." This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge. Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence--"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of
Andrew Lee et al—Sermons on Various Important Subjects

Evil Habits and Injurious Indulgences.
The Word of the Lord may not denominate in plain terms every particular sin and evil practise man may engage in; however there are general terms and principles of righteousness that prohibit and condemn every possible sinful act man may perform. The words card-parties, picnics, fairs, shows and theaters are not found in the writings of the apostles; however indulgence in these is "revelry," "living in pleasure," "rioting" and worldliness, of which the Scriptures say the participants do not love God
Charles Ebert Orr—The Gospel Day

The Time of the Evening.
The morning was of 270 years' duration. The first form of the apostasy lasted, as we have shown, 1260 years, bringing us to the Lutheran reformation in 1530. Now when we ascertain the duration of the second beast power we will know the time the sun, moon and stars reappear in the evening. One especial text that gives us information on this subject is found in Revelation. In speaking of the two witnesses the Revelator says: "And they that dwell upon the earth shall rejoice over them, and make merry,
Charles Ebert Orr—The Gospel Day

Pastoral and Personal
FOURTH GROUP OF EPISTLES FIRST TIMOTHY. TITUS. SECOND TIMOTHY. THE PLACE OF THE EPISTLES +When Written.+--It is generally agreed among scholars that no place can be found for the writing of First Timothy, Titus, and Second Timothy in the period covered by Luke in his narrative in Acts. Agreeing with the tradition of the church, however, the opinion of many eminent scholars is that Paul was released from the first Roman imprisonment (Acts 28:16, 30), that he again took up his missionary work, and
Henry T. Sell—Bible Studies in the Life of Paul

Whether Sacred Doctrine Proceeds by Argument
Whether Sacred Doctrine Proceeds by Argument We proceed to the eighth article thus: 1. It seems that sacred doctrine does not proceed by argument. For Ambrose says: "where faith is sought, eschew arguments" (De Fid. Cath.), and it is especially faith that is sought in this doctrine. As it is said in John 20:31: "these are written, that ye might believe." It follows that sacred doctrine does not proceed by argument. 2. Again, if sacred doctrine proceeded by argument, it would argue either on the ground
Aquinas—Nature and Grace

Whether a Man May Make Oblations of Whatever He Lawfully Possesses?
Objection 1: It would seem that a man may not make oblations of whatever he lawfully possesses. According to human law [*Dig. xii, v, de Condict. ob. turp. vel iniust. caus. 4] "the whore's is a shameful trade in what she does but not in what she takes," and consequently what she takes she possesses lawfully. Yet it is not lawful for her to make an oblation with her gains, according to Dt. 23:18, "Thou shalt not offer the hire of a strumpet . . . in the house of the Lord thy God." Therefore it is
Saint Thomas Aquinas—Summa Theologica

Whether one Ought to Dispute with Unbelievers in Public?
Objection 1: It would seem that one ought not to dispute with unbelievers in public. For the Apostle says (2 Tim. 2:14): "Contend not in words, for it is to no profit, but to the subverting of the hearers." But it is impossible to dispute with unbelievers publicly without contending in words. Therefore one ought not to dispute publicly with unbelievers. Objection 2: Further, the law of Martianus Augustus confirmed by the canons [*De Sum. Trin. Cod. lib. i, leg. Nemo] expresses itself thus: "It is
Saint Thomas Aquinas—Summa Theologica

Whether Faith Alone is the Cause of Martyrdom?
Objection 1: It seems that faith alone is the cause of martyrdom. For it is written (1 Pet. 4:15,16): "Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. But if as a Christian, let him not be ashamed, but let him glorify God in this name." Now a man is said to be a Christian because he holds the faith of Christ. Therefore only faith in Christ gives the glory of martyrdom to those who suffer. Objection 2: Further, a martyr is a kind of witness. But witness
Saint Thomas Aquinas—Summa Theologica

Loving Greetings
'Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2. Grace to you and peace from God our Father and the Lord Jesus Christ. 3. I thank my God upon all my remembrance of you, 4. Always in every supplication of mine on behalf of you all making my supplication with joy, 5. For your fellowship in furtherance of the gospel from the first day until now; 6. Being confident of this very thing that He which began a good work
Alexander Maclaren—Expositions of Holy Scripture

"For what the Law could not Do, in that it was Weak Though the Flesh, God Sending his Own Son,"
Rom. viii. 3.--"For what the law could not do, in that it was weak though the flesh, God sending his own Son," &c. Of all the works of God towards man, certainly there is none hath so much wonder in it, as the sending of his Son to become man; and so it requires the exactest attention in us. Let us gather our spirits to consider of this mystery,--not to pry into the secrets of it curiously, as if we had no more to do but to satisfy our understandings; but rather that we may see what this concerns
Hugh Binning—The Works of the Rev. Hugh Binning

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because
J. W. McGarvey—The Four-Fold Gospel

St. Ignatius (Ad 116)
When our Lord ascended into Heaven, He left the government of His Church to the Apostles. We are told that during the forty days between His rising from the grave and His ascension, He gave commandments unto the Apostles, and spoke of the things belonging to the kingdom of God (Acts i. 2f). Thus they knew what they were to do when their Master should be no longer with them; and one of the first things which they did, even without waiting until His promise of sending the Holy Ghost should be fulfilled,
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Exhortation to Workers and Ministers
In conclusion I feel that the Lord would be pleased for me to say a few words for the encouragement of young ministers and workers. In my work in the ministry I have come through many varied experiences that, I trust, will be helpful to you in the trials through which you will have to pass before you get settled in the Lord's work. The first difficulty met by most young ministers and workers is in regard to their call. Unless the call be clear and definite, they are likely to be in some doubt as
Mary Cole—Trials and Triumphs of Faith

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