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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Titus 1:6–16. His four-level outline is real structure in the source text, so it is rendered as structure.
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. Co1 9:5, 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, Ti1 4:3. 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 (Tit 1:7): 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, mē 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, Ti1 5:23. 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 5:18), 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 Ti1 3:3), 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 (Tit 1:8) 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 (Ti2 4:7), and not shunned to declare the whole counsel of God; there was his faithfulness, Act 20:27.
(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, Tit 1:10, 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 (Tit 1:11): 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, etc.), 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 (Tit 1:12): 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: Krētes aei pseustaî kaka thēriâ 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: Tit 1:13. 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. Jde 1:22, Jde 1:23, 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 (Tit 1:14), 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 (Ti1 1:4): Neither give heed to fables and endless genealogies, that minister questions rather than godly edifying, which is in faith. So Ti1 4:7, 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, Gal 3:1, Gal 3:3) 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, Pro 15:8. And Pro 21:4, 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, Tit 1:16. 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, Eze 33:31. 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 - bdeluktoi, 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, Phi 1:10, Phi 1:11.
Historical interpretation
Six Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Ver. 13. "Wherefore rebuke them sharply, that they may be sound in the faith."
This he says, because their disposition was froward, deceitful, and dissolute. They have these numberless bad qualities; and because they are prone to lying, deceiving, gluttonous, and slothful, severe reproof is necessary. For such characters will not be managed by mildness, "therefore rebuke them." He speaks not here of Gentiles, but of his own people. "Sharply." Give them, he says, a stroke that cuts deep. For one method is not to be employed with all, but they are to be differently dealt with, according to their various characters and dispositions. He does not here have recourse to exhortation. For as he who treats with harshness the meek and ingenuous, may destroy them; so he who flatters one that requires severity, causes him to perish, and does not suffer him to be reclaimed.
"That they may be sound in the faith."
This then is soundness, to introduce nothing spurious, nor foreign. But if they who are scrupulous about meats are not sound, but are sick and weak; for, "Them that are weak," he says, "receive ye, but not to doubtful disputations" (Rom xiv. 1); what can be said of those who observe the same fasts, (with the Jews,) who keep the sabbaths, who frequent the places that are consecrated by them? I speak of that at Daphne, of that which is called the cave of Matrona, and of that plain in Cilicia, which is called Saturn's. How are these sound? With them a heavier stroke is necessary. Why then does he not do the same with the Romans? Because their dispositions were different, they were of a nobler character.
"A certain one of them, their own prophet, said: 'Cretans are always liars, evil beasts, lazy gluttons.' This testimony is true. For this cause, reprove them sharply, so that they may be sound in the faith, not paying attention to Jewish myths and commandments of people who turn away from the truth." As for the text of the discourse and the context of the passage, what he says: "A certain one of them, their own prophet," seems to be referring to those he spoke of earlier, especially those who are of the circumcision, who must be silenced because they are upsetting entire households by teaching things they should not for the sake of shameful gain. And he continues, "A certain one of them, their own prophet." However, since this hexameter verse is not found in any of the prophets who prophesied in Judah, it seems to me that it should be read in two ways: either that what he says, "A certain one of them, their own prophet," is connected with what came before, in order to correct the things that were lacking in Crete, or that it refers specifically to the Cretans. But because there are many things in between, and this seems absurd and perhaps no one will accept it, therefore, with regard to the things that are closer, it must be read differently from what came before, as follows: "For there are many rebellious people, full of meaningless talk and deception, especially those of the circumcision group; they must be silenced, because they are disrupting whole households by teaching things they ought not to teach, and that for the sake of dishonest gain." A certain one of them, their own prophet, said: so that what is said, "their own prophet," does not refer specifically to the Jews, and especially to those of the circumcision, but rather to many who are rebellious, full of meaningless talk and deception, who must be silenced along with those of the circumcision group, who are disrupting whole households by teaching things they should not, and who, since they were in Crete, should be believed to be Cretans. However, this couplet is said to be found in the oracles of the Cretan poet Epimenides; he called him a prophet, jokingly or allusively, meaning that Christians of such kind deserve to have prophets, just as prophets belonged to Baal and to the confusion of the Jews and to other offenses, and the scriptures mention any wicked prophets, genuinely because he wrote about oracles and responses that also foretold the future and predicted things that were to come long before. Finally, the book itself is titled Oracles, and because it seemed to promise something divine, I think the Apostle looked into it to see what the pagan divination promised, and in due time he used the couplet when he wrote to Titus, who was on Crete, in order to convict the false teachers of Crete with their own teacher. However, Paul is found to have done this not only in this place, but also in others. In the Acts of the Apostles, when he preached to the people, and in the Areopagus, which is the court of the Athenians, he argued, he says among other things: For we are his offspring, as some of your own poets have said (Acts 17), which hemistich is read in the Phaenomena Arati; which Cicero translated into Latin; and Germanicus Caesar, and recently Avienus, and many others, whom to enumerate is too long. To the Corinthians also (1 Cor. 15:33), who were themselves polished by Attic eloquence; and because of the proximity of the places, they were seasoned with the taste of Athenians, he took an iambic verse from Menander's comedy: Evil company corrupts good habits. Nor is it surprising if, for the opportunity of the time, he abuses the verses of pagan poets: for even altering some inscription of an altar, he spoke to the Athenians: "For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. But the inscription on the altar was not as Paul asserted, to an unknown God, but as follows: To the Gods of Asia, Europe, and Africa; to unknown and foreign gods. But because Paul did not need many unknown gods, but only one unknown God, he used a unique expression; so that he would teach that he was their God whom the Athenians had marked with the title of the altar; and, knowing it correctly, they ought to worship him whom they were ignorant of and could not ignore. But Paul did this seldom, and as the circumstances of the place more than suitability demanded it, in the manner of bees, which are accustomed to compose honey from various flowers and to adapt the cells of their favors. Some consider this verse taken from Callimachus the Cyrenian poet, and are not entirely wrong. In his praise of Jupiter against the Cretans, who boasted about showing his tomb, he says, "The Cretans are always liars, who also built his tomb with a sacrilegious mind." But, as we said above, the whole verse was taken by the Apostle from Epimenides the poet, and Callimachus used his exordium in his poem. Or perhaps he turned the common proverb by which the Cretans were called deceitful into a meter without stealing the labor of others. Some believe that the Apostle should be blamed for having imprudently fallen; and when he rebuked false teachers, he proved that verse by saying that the Cretans were called deceitful because they had built the empty tomb of Jupiter. For they say that Epimenides or Callimachus accused the Cretans of being deceitful and dangerous beasts and lazy gluttons, because they do not feel the divine; and (even though) they create Jupiter, who reigns in heaven, buried on their own island; and this that they said is confirmed by the view of the Apostles: thus it follows that Jupiter is not dead, but alive. Therefore, it was unskillful of Paul, the destroyer of idolatry, while fighting against perverse teachers, to assert that the gods which he was attacking did exist. To this we must briefly respond that, in the case where he said "Evil company corrupts good morals," he did not immediately approve Menander's entire comedy or Aratus' book, but rather he used an opportunity provided by a verse. Similarly, in the present case, he did not confirm the entire work of Callimachus or Epimenides, whose one praises Jupiter and the other writes about oracles through one verse; rather, he only rebuked the Cretans as liars, blaming them for the vice of their people, not due to their opinion, which is praised by poets, but due to their innate ease of lying. But those who think that the whole book ought to be followed by the one who has made use of a part of the book, seem to me to admit the Apocryphal Book of Enoch, ((or of the Enochs)), concerning which Judas the Apostle gave testimony in his Epistle, among the sacred Scriptures of the Church; and many other things which the Apostle Paul spoke of in a hidden way. For we can say this by way of argument: that since he said that he worshipped the unknown God among the Athenians, whom they had written on an altar, Paul ought to follow and do those things also which were written on the altar, and those things which the Athenians were doing, since he had come to an agreement with them in part regarding the worship of an unknown God. Far be it from me to draw argument and scholastic elegance into calumny. There is no one so wicked, so much of a criminal, so much of a poisoner, who has not done something good at some time. Therefore, if I approve of one good thing of his, when I see it, and it is necessary for me to support the rest, which were bad, what is that to be blamed? If he is accused by an enemy against us and cries out, will he not speak some truth among the words of conflicts? And this too, is not always blamed by us against whom he speaks. So Callimachus and Epimenides, did not say that Jupiter is a god, and the rest that is contained in their poems, because the Cretans are deceitful; but they only spoke the truth, because they were expressing the inborn vice of the Cretans in terms of lies: because they are deceitful, they did not always speak the truth. For Jupiter would not cease to be a god even if the Cretans spoke the truth; but nevertheless, while they were silent, he who was dead would not have the name of a god. Finally, let us know that the Apostle spoke against the Cretans not by chance, and not incidentally (as they think), but carefully and watchfully, and defending himself in every way against the Cretans: This is a true testimony, he says; not the whole poem from which the testimony is taken, not the whole work: but only this testimony, this verse in which they are called liars. And certainly he who agreed only in one part of the poem, is to be believed to have refuted the rest. However, we have discussed in the Epistle of Paul to the Galatians how either the Cretans are deceitful and foolish, or the Galatians are hard-necked, or each province is represented by its own vice. And since there is nothing else we can add here, we are content with that. Therefore rebuke them sharply, he says, they are liars and evil beasts, and lazy gluttons, who deceive with falsehoods and thirst for the blood of the deceived like wild animals, and not working in silence, eat their own bread, whose god is their belly, and their glory is in their shame, and rebuke them so that they may be sound in the faith. Speak of the health of faith and what follows: that old men be sober, honorable, chaste, sound in the faith and love and patience, to whose faith the health of teachings is also called. For a time will come, he says, when they will not listen to sound doctrine. There are also speeches of health, of which he speaks in the first letter to Timothy: if anyone teaches differently and does not agree to the sound words of our Lord Jesus Christ and to the teaching that is according to piety (1 Tim. 6:3). And in the second: Holding the example of sound words that you have heard from me (2 Tim. 1:13). Those who have this health of faith and doctrine and sound words, do not heed Jewish fables and the commands of men who turn away from the truth. Let us acquiesce for a short time to the Jews, and listen patiently to their foolishness, and then we will understand what the Jewish tales are which have no authority from Scripture, nor any rational basis, but are the product of the fables and imaginations of certain people about animals and legends, of whom Isaiah prophesied, saying: "This people honors me with their lips, but their heart is far from me. They worship me in vain, teaching as doctrines the commandments of men" (Isaiah 29:13). This is confirmed by the testimony of the Savior in the Gospel, who accuses them of giving preference to the commandments of men over the Law of God. For God said, "Honor your father and mother." They, on the other hand, say, "Whatever gift you might have received from me is Corban, that is, an offering to God" (Mark 7:11-12). Anyone who falls short of circumcision after the coming of Christ is a slave to Jewish myths and the commandments of men, who turn away from truth. For it is not the one who appears to be a Jew outwardly who is, but the one who is in secret; and circumcision is of the heart, by the Spirit, not by the letter. Whoever keeps the Passover, but not in the sincerity and truth of unleavened bread, so that he may purge out of his soul all the old leaven of wickedness and malice: this person attends to fables, and follows shadows, neglecting the truth. Whoever does not rise with Christ, nor seek the things that are above, but those that are below, saying, "Do not touch, do not taste, do not handle," which all perish with use, according to the commandments and doctrines of men: this person follows not good justices and not good precepts. But where is truth, and where is the spiritual law, where there are good justification, and the best of precepts is observed, and whoever does them shall live in them.
This testimony is true. For this reason, he rebuked them sharply, so that they might be sound in the faith.
For this reason, he rebuked them sharply. Therefore, because some are wicked, he says, rebuke them more harshly, for they could not be led from gentleness to what is right.
be sound in the faith. To be sound in faith, however, is if one has introduced nothing external to it, neither Jewish nor Gentile.
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Summary
Titus 1:13 serves as a direct command from Paul to Titus, affirming the accuracy of a harsh assessment regarding the Cretans' character and commanding a sharp, decisive rebuke. The purpose of this firm correction is not punitive but redemptive: to restore the recipients to spiritual health and integrity, ensuring they become robust and uncorrupted in their adherence to Christian doctrine and practice.
Context
Literary Context
This verse immediately follows Paul's quotation of a Cretan prophet, Epimenides, who notoriously described his own people as "alway liars, evil beasts, slow bellies" (Titus 1:12). Paul's affirmation, "This witness is true," validates this severe assessment, providing the direct justification for the strong action that follows. The broader context of Titus 1 reveals that Titus was left in Crete to establish order in the churches, which included appointing elders (Titus 1:5-9) and confronting "unruly and vain talkers and deceivers" (Titus 1:10) who were subverting households with false teaching. Thus, the rebuke is not merely for general moral failings but specifically targets those whose behavior and doctrine are undermining the nascent church.
Historical & Cultural Context
Crete, an island in the Mediterranean, had a reputation in the ancient world for dishonesty and moral laxity, as evidenced by the proverb Paul cites. The early Christian communities on Crete were young and vulnerable to internal corruption and external pressures. Paul had entrusted Titus with the challenging task of bringing order and doctrinal purity to these fledgling churches. The presence of "many unruly and vain talkers and deceivers" (Titus 1:10), particularly those "of the circumcision" (Titus 1:10), indicates a struggle against Judaizing tendencies and other forms of error that threatened to compromise the integrity of the gospel message. The cultural backdrop of a people known for deceit underscores the urgency and necessity of a direct, uncompromising approach to truth and correction.
Key Themes
The verse powerfully contributes to several key themes in Titus and the pastoral epistles. Firstly, it highlights the necessity of strong, decisive correction in the face of persistent error or ungodly behavior, especially when gentle persuasion proves ineffective. Paul's command to "rebuke them sharply" contrasts with other calls for gentleness, underscoring that different situations demand different approaches for the sake of truth and spiritual health. Secondly, it emphasizes the goal of spiritual soundness and purity, as the ultimate aim of the rebuke is "that they may be sound in the faith." This concept of "soundness" (Greek: hygiaínō) is a recurring motif in the pastoral epistles, applying to doctrine (Titus 2:1) and speech (Titus 2:8). Finally, the verse implicitly teaches that truth demands action; acknowledging a difficult reality (the Cretans' character and the presence of false teachers) is not enough—it must be met with appropriate, firm, and purposeful intervention to safeguard the integrity of the faith and the well-being of the community.
Exposition and Analysis
Key Word Analysis
This verb carries the sense of "to confute," "to convict," or "to expose a fault." It is more than just a mild reprimand; it implies a forceful, undeniable demonstration of wrong, aiming to bring about conviction and change. The act of rebuking is meant to bring hidden sin or error into the light, making it undeniable to the one being confronted.
An adverb derived from a word meaning "to cut off," this term denotes a manner that is abrupt, peremptorily, or severely. It suggests a direct, uncompromising, and decisive approach to the rebuke, leaving no room for ambiguity or evasion. This intensity is required due to the severity of the issues at hand—false teaching and ungodly living that threatened the very fabric of the church.
Literally meaning "to have sound health" or "to be well," this word is used figuratively here to describe spiritual health. It implies being free from corruption, disease, or error in doctrine and practice. The goal of the sharp rebuke is not merely to silence error but to restore individuals to a state of spiritual vitality and doctrinal integrity, making them robust and healthy in their faith.
Verse Breakdown
"This witness is true."
Paul emphatically validates the preceding statement from the Cretan prophet (Titus 1:12). This affirmation establishes the factual basis and moral justification for the severe action that follows. It underscores that the problems in Crete are real and deeply rooted, demanding a direct and uncompromising response.
"Wherefore rebuke them sharply,"
Based on the confirmed truth of the Cretans' character and the presence of deceivers, Paul issues a direct command to Titus. The term "wherefore" (Greek: diá with hós and aitía) connects the justified assessment to the necessary action. "Rebuke" (Greek: elénchō) implies a forceful conviction, while "sharply" (Greek: apotómōs) dictates the manner: direct, severe, and without compromise. This is not a gentle suggestion but a firm, decisive intervention.
"that they may be sound in the faith;"
This clause reveals the ultimate, redemptive purpose of the sharp rebuke. The goal is not punishment or condemnation, but restoration to spiritual health. "Sound in the faith" (Greek: hygiaínō en tē pístei) signifies doctrinal purity and a healthy, uncorrupted spiritual condition, free from the "diseases" of false teaching and ungodly living. The severity of the rebuke is thus tempered by its loving, restorative aim.
Literary Devices
Paul employs several significant literary devices in this concise verse. The Imperative Mood of "rebuke" immediately conveys the urgency and authority of Paul's instruction to Titus, highlighting that this is a direct command requiring immediate action, not merely advice. The phrase "This witness is true" functions as a Justification, providing the logical and moral basis for the severity of the commanded rebuke. This truth serves as the Cause for the Effect of the sharp correction. Furthermore, the concept of being "sound in the faith" utilizes Metaphor and Analogy, drawing a parallel between physical health (the root meaning of hygiaínō) and spiritual well-being. This suggests that false doctrine and ungodly behavior are like spiritual diseases that corrupt and weaken, while true faith and right living lead to spiritual vitality and robustness. The Contrast between the Cretans' character ("liars, evil beasts") and the desired outcome ("sound in the faith") further emphasizes the transformative power intended by the sharp rebuke.
Theological and Thematic Connections
Titus 1:13 underscores the biblical principle that truth, even uncomfortable truth about human depravity or doctrinal error, must be confronted directly for the sake of spiritual health and the purity of the church. While love and gentleness are foundational Christian virtues, there are times when firm, even sharp, correction becomes a necessary expression of pastoral care. This is not about harshness for its own sake, but about a redemptive severity aimed at restoring individuals to a right relationship with God and sound doctrine, thereby protecting the integrity of the Christian community. The ultimate goal is always holistic spiritual well-being, where believers are robust and uncorrupted in their faith and conduct.
Reflection and Application
This verse challenges believers and leaders alike to embrace a balanced approach to truth and love, recognizing that genuine love sometimes necessitates firm confrontation. It calls us to discern when gentle persuasion is insufficient and when a "sharp rebuke" is required to address persistent sin, harmful false teaching, or patterns of ungodliness that threaten the spiritual health of individuals or the community. The crucial guiding principle is the redemptive purpose: the rebuke is not for punishment or personal vindication, but for the restoration and spiritual soundness of those being corrected. This requires courage to speak truth, wisdom to apply it appropriately, and a heart committed to the ultimate well-being of others, always aiming for them to be "sound in the faith" and live lives that honor God.
Questions for Reflection
FAQ
Who are "them" that Titus is commanded to rebuke sharply?
The "them" refers primarily to the "unruly and vain talkers and deceivers" mentioned in Titus 1:10, particularly those "of the circumcision" who were subverting households with their false teachings and greed. While the preceding verse (Titus 1:12) quotes a general assessment of Cretan character, the immediate context of Paul's instructions to Titus indicates that the sharp rebuke is specifically directed at those whose actions and doctrines were actively harming the nascent Christian communities on the island.
Why is a "sharp" rebuke necessary, rather than a more gentle approach?
The necessity of a "sharp" rebuke (Greek: apotómōs) stems from the severity and persistence of the issues at hand. The false teachers were not merely mistaken but were actively "subverting whole houses" (Titus 1:11) for "filthy lucre's sake." Their influence was destructive, and their character was deeply flawed, as indicated by the "witness" being "true" (Titus 1:13). In such cases, gentle persuasion would be ineffective against hardened hearts and deliberate deception. A decisive, uncompromising confrontation was required to expose their error, protect the vulnerable, and shock the offenders into repentance and spiritual soundness.
What does it mean to be "sound in the faith"?
To be "sound in the faith" (Greek: hygiaínō en tē pístei) means to be spiritually healthy, robust, and uncorrupted in one's doctrine and practice. The Greek word hygiaínō is the root of our English word "hygiene" and implies physical health. When applied to faith, it means holding to true, unadulterated Christian teaching and living a life consistent with that truth, free from the "diseases" of heresy, moral compromise, or spiritual weakness. It encompasses both doctrinal orthodoxy and ethical orthopraxy, ensuring that one's belief system and behavior are whole and healthy according to God's Word, as seen in Paul's emphasis on sound doctrine throughout Titus.
Christ-Centered Fulfillment
While Titus 1:13 is a direct instruction for church discipline, its underlying principles find their ultimate fulfillment and perfect embodiment in Christ. Jesus, the embodiment of truth, did not shy away from sharp rebukes when confronted with hypocrisy, spiritual blindness, or willful sin. He sharply rebuked the Pharisees for their legalism and self-righteousness (Matthew 23:13-36), and even His own disciples when their understanding was flawed (Mark 8:33). His rebukes, though sharp, were always rooted in divine love and aimed at revealing truth and bringing about repentance and spiritual health. Christ's mission was to make us "sound" – whole, healed, and reconciled to God – through His atoning sacrifice (Isaiah 53:5). He is the ultimate physician who heals our spiritual sickness, and His Word, when applied with authority and love, continues to be the instrument by which believers are convicted of sin, corrected in error, and ultimately made "sound in the faith" for His glory (2 Timothy 3:16-17).