Chapter One
Titus 1:1. Paul, a servant of God, and an Apostle of Jesus Christ,
He uses these expressions interchangeably, sometimes calling himself a servant of Christ, an apostle of God, and now the reverse. Thus he made no distinction between the Father and the Son.
Titus 1:1. By the faith of God's elect and the knowledge of the truth which is according to godliness,
This can be understood in different ways: either that I became an apostle so that the chosen ones would come to believe through me, or that I was chosen as an apostle not for my own merits, but because God was pleased to entrust His chosen ones to me. Therefore, everything is a matter of grace, and not because I was worthy, but for the sake of the chosen ones. Then, to show that we too must contribute something, he added: "and the knowledge of the truth," that is, since I came to know the truth of this teaching, therefore it was entrusted to me. But better: even the knowledge is not ours, but He is the source of this as well. For first we were known, and then we came to know. Or, that I believed, just as the other chosen ones did, and came to know the truth. He even said "truth" in contrast to Jewish rites. For they are not the truth, though neither are they falsehood, but a type and shadow; and in calling us chosen, he condemns the Jews. For even if they were once chosen, they are not now. Notice: first "faith," and then from it "knowledge," but not from rational inquiries. Having said "truth," he added "relating to godliness," because even in worldly affairs there is "knowledge of the truth." For example, someone may truly know the art of agriculture or the art of building. So it is not about that truth, but about "truth according to godliness."
Titus 1:2. In hope of eternal life,
Having said how much God has benefited us for the present life, he speaks also of what He will give in the future. Already the very knowledge of the truth is the greatest benefit for us who have been freed from error. But as a reward for this, He will give us also eternal life. Since we have come to know Him, "we hope," he says, "for eternal life." Do you see how he immediately, from the very beginning, points to the benefits of God, so as to make both the bishop himself and all the more his disciples more ready to please the Benefactor? With the words "in hope of eternal life" he overturns Jewish rites, for they had the present life as their reward.
Titus 1:2. "which God, who cannot lie, promised before the ages began,"
If He is unchangeable, then He will undoubtedly give even after death what He promised. From ancient times, he says, He predetermined this, and not as a result of repentance. It is not because the Jews did not turn to Him that He will give this to us, but because it was predetermined from ancient times — and He loved us from eternity. That He loved us from the beginning — this points to our nobility.
Titus 1:3. but in due time manifested His word through preaching,
Lest someone say: why did He delay in giving that which was determined from eternity? he says it was out of care for us and in order to do it at the fitting time. By "time" Scripture means the opportune time, as for example: "It is time for the Lord to act" (Ps. 119:126). So "in its own time," he says, that is, the suitable, proper time. And what did He manifest? "His Word," he says, that is, the Gospel. In what manner? "In preaching," that is, openly, with boldness. He who preaches neither adds nor takes away. So we too preach what has been commanded to us, assuredly, only in the hearing of all, just as Christ said: "Preach upon the housetops" (Matt. 10:27), signifying by the manner and place directness, impartiality, and freedom. Note: the sequence required him to say: "He manifested in its own time," that is, eternal life, but he did not put it that way, but rather "He manifested His Word." Rightly so. For the Gospel encompasses everything: both what has been given to us in the present time, such as godliness, faith, and truth, and what is promised in the age to come, that is, eternal life. Some, however, understood "His Word" to mean the Son.
Titus 1:3. "entrusted to me by the command of our Savior, God,"
This preaching, he says, has been entrusted to me. So then, if it has been entrusted, I must not think anything unworthy of the One who entrusted it to me, nor must I pretend or express displeasure at what has been entrusted to me. Moreover, it has been entrusted to me "by commandment," which is to say: I am compelled to do this against my will. Of the things that must be done, some are done "by commandment," and others by exhortation. For example: "be reconciled to your brother" (Matt. 5:24) — this is a commandment, and whoever does not fulfill it is punished; but: "sell your possessions" (Matt. 19:21), if you wish, and also: "he who is able to accept it, let him accept it" (Matt. 19:12) — these are exhortations, and the one who does not fulfill them is not punished. So then, he says, preaching has been entrusted to me by commandment, so that I must necessarily fulfill it. "Woe to me," he says, "if I do not preach the gospel" (1 Cor. 9:16), and this is not out of love of power, but out of necessity. Whose commandment is it? "Of God our Savior." Therefore, if God, who desires our salvation, has commanded this, how shall I not show my devotion to the work of salvation?
Titus 1:4. To Titus, a true son
A son can also be not true, as a fornicating Christian, or a covetous one: such a son, although regenerated through baptism, is not true, because he is unworthy of the father.
Titus 1:4. according to the common faith:
Having called Titus a son and having assumed for himself the title of father, the apostle again diminishes this honor, saying: in faith I have nothing more in comparison with you, for it is common, and by it both I and you were regenerated. Why then does the apostle call him his son? Either to show his love for him, or because he himself baptized Titus. Since both share one and the same faith, they are brothers to one another. But since Paul baptized Titus, he is a father to him. Thus, the expression "according to the common faith" signifies brotherhood.
Titus 1:4. Grace, mercy, and peace from God the Father and the Lord Jesus Christ, our Savior.
And by this he indicates brotherhood, when he says "from God the Father," he stirs up Titus so that he might remember whose son he is, namely God's. See how what he wishes for ordinary people, the same he wishes for the bishop and teacher. For he himself more than others needs the gracious power of God, as one bearing exceedingly heavy burdens; he needs mercy, as one for whom it is difficult to avoid being guilty before God in many things; he needs peace, as one placed in the necessity of being in conflicts and waging unceasing struggle. For even faithful discharge of the episcopate alone leads one up to heaven, and negligence alone casts one down to hell.
Titus 1:5. For this reason I left you in Crete, that you should set in order the things that are lacking.
Just as in a household among those appointed for service one does one thing and another does another, so too they divided the whole world among themselves by regions, and all labored. This is precisely what is indicated here by the words "I left you in Crete," because he himself evidently departed for another place to labor there. See how he is not embarrassed to write to his disciple to finish what he himself had left incomplete. He was concerned with the common benefit, not with his own honor. Notice also that he corrected all these things himself; but what pertained to honor or praise, this he entrusted to his disciple — I mean the ordination of bishops and everything else that required greater organization.
Titus 1:5. And appointed elders in every city, as I had commanded thee:
So he calls bishops here, and in the Epistle to Timothy. "In every city," he says. He did not wish the entire island to be entrusted to one person, but that each city should have its own pastor. In this way both the labor will be lighter, and the oversight more diligent.
Titus 1:6. If anyone is blameless,
If he leads a life free from reproach, if no one reproaches him for his way of life. For if the light, He says, is darkness, then the darkness how much more?