2 in hope of eternal life, which God, who can’t lie, promised before time began;
3 but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior,
4 to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.
5 I left you in Crete for this reason, that you would set in order the things that were lacking and appoint elders in every city, as I directed you—
6 if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior.
7 For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain;
8 but given to hospitality, a lover of good, sober minded, fair, holy, self-controlled,
9 holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.
10 For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision,
11 whose mouths must be stopped: men who overthrow whole houses, teaching things which they ought not, for dishonest gain’s sake.
12 One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, and idle gluttons.”
13 This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith,
14 not paying attention to Jewish fables and commandments of men who turn away from the truth.
15 To the pure, all things are pure, but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to Titus · on Titus 1:2–3That is, not now upon a change of mind, but from the beginning it was so foreordained. … Thus showing our high origin, in that He did not love us now first, but from the beginning: and it is no little matter to be loved of old, and from the beginning. … If He "cannot lie," what He has promised will assuredly be fulfilled. If He "cannot lie," we ought not to doubt it, though it be after death. … Wherefore then was the delay? From His concern for men, and that it might be done at a seasonable time. … For by "His own times" is meant the suitable times, the due, the fitting.
That is, not now upon a change of mind, but from the beginning it was so foreordained. … Thus showing our high origin, in that He did not love us now first, but from the beginning: and it is no little matter to be loved of old, and from the beginning. … If He "cannot lie," what He has promised will assuredly be fulfilled. If He "cannot lie," we ought not to doubt it, though it be after death. … Wherefore then was the delay? From His concern for men, and that it might be done at a seasonable time. … For by "His own times" is meant the suitable times, the due, the fitting.
John Chrysostom, Homilies on the Epistle to Titus, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to Titus · on Titus 1:7–9For he must be "blameless, as the steward of God, not self-willed, not soon angry." For how shall he instruct others to rule that passion, who has not taught himself? For power leads on to many temptations, it makes a man more harsh and difficult to please, even him that was very mild, surrounding him with so many occasions of anger. If he have not previously practiced himself in this virtue, he will grow harsh, and will injure and destroy much that is under his rule. … "Not a striker," he says. The teacher is the physician of souls. But the physician does not strike, but heals and restores him that has stricken him. … "A lover of hospitality, a lover of good men, sober, just, holy"; he means, giving away all his substance to them that need. "Temperate"; he speaks not here of one who fasts, but of one who commands his passions, his tongue, his hands, his eyes. For this is temperance, to be drawn aside by no passion.
For he must be "blameless, as the steward of God, not self-willed, not soon angry." For how shall he instruct others to rule that passion, who has not taught himself? For power leads on to many temptations, it makes a man more harsh and difficult to please, even him that was very mild, surrounding him with so many occasions of anger. If he have not previously practiced himself in this virtue, he will grow harsh, and will injure and destroy much that is under his rule. … "Not a striker," he says. The teacher is the physician of souls. But the physician does not strike, but heals and restores him that has stricken him. … "A lover of hospitality, a lover of good men, sober, just, holy"; he means, giving away all his substance to them that need. "Temperate"; he speaks not here of one who fasts, but of one who commands his passions, his tongue, his hands, his eyes. For this is temperance, to be drawn aside by no passion.
John Chrysostom, Homilies on the Epistle to Titus, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to Titus · on Titus 1:12There are several questions here. First, who it was that said this? Secondly, why Paul quoted it? … It was Epimenides who said this, himself a Cretan … And from what writers should he address them? From the Prophets? They would not have believed them. Since with the Jews too he does not argue from the Gospels, but from the Prophets. … Thus does God too, as in the case of the wise men, He does not conduct them by an Angel, nor a Prophet, nor an Apostle, nor an Evangelist, but how? By a star. For as their art made them conversant with these, He made use of such means to guide them. … For He nowhere considers His own dignity, but always what will be profitable to us. And if a father considers not his own dignity, but talks lispingly with his children, and calls their meat and drink not by their Greek names, but by some childish and barbarous words, much more doth God.
There are several questions here. First, who it was that said this? Secondly, why Paul quoted it? … It was Epimenides who said this, himself a Cretan … And from what writers should he address them? From the Prophets? They would not have believed them. Since with the Jews too he does not argue from the Gospels, but from the Prophets. … Thus does God too, as in the case of the wise men, He does not conduct them by an Angel, nor a Prophet, nor an Apostle, nor an Evangelist, but how? By a star. For as their art made them conversant with these, He made use of such means to guide them. … For He nowhere considers His own dignity, but always what will be profitable to us. And if a father considers not his own dignity, but talks lispingly with his children, and calls their meat and drink not by their Greek names, but by some childish and barbarous words, much more doth God.
John Chrysostom, Homilies on the Epistle to Titus, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to Titus · on Titus 1:15Things then are not clean or unclean from their own nature, but from the disposition of him who partakes of them. … In short, if we wish to be very nice, everything is unclean, otherwise if we please not to be nice, nothing is unclean. Yet all things are pure. God made nothing unclean, for nothing is unclean, except sin only. For that reaches to the soul, and defiles it. Other uncleanness is human prejudice. … For nothing is unclean, he says, but themselves, their mind and their conscience; and nothing is more unclean than these; but an evil will is unclean.
Things then are not clean or unclean from their own nature, but from the disposition of him who partakes of them. … In short, if we wish to be very nice, everything is unclean, otherwise if we please not to be nice, nothing is unclean. Yet all things are pure. God made nothing unclean, for nothing is unclean, except sin only. For that reaches to the soul, and defiles it. Other uncleanness is human prejudice. … For nothing is unclean, he says, but themselves, their mind and their conscience; and nothing is more unclean than these; but an evil will is unclean.
John Chrysostom, Homilies on the Epistle to Titus, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Titus 1:2As Augustine translated the words, Pro chronon aionion to mean -- not "the times of ages" but "eternal times," … As to the meaning, he and Jerome and other commentators agree, that God determined, before the creation of the world, to give that salvation which he hath now manifested by the gospel. Thus Paul would have used the word promise incorrectly instead of decree; for before men existed there was no one to whom he could promise. … For this reason, while I do not reject this exposition, yet when I take a close survey of the whole matter, I am constrained to adopt a different interpretation -- that eternal life was promised to men many ages ago, and not only to those who lived at that time, but also for our own age. … It was not for the benefit of Abraham alone, but with a view to all who should live after him, that God said, "In thy seed shall all nations be blessed." (Genesis 22:18.)
As Augustine translated the words, Pro chronon aionion to mean -- not "the times of ages" but "eternal times," … As to the meaning, he and Jerome and other commentators agree, that God determined, before the creation of the world, to give that salvation which he hath now manifested by the gospel. Thus Paul would have used the word promise incorrectly instead of decree; for before men existed there was no one to whom he could promise. … For this reason, while I do not reject this exposition, yet when I take a close survey of the whole matter, I am constrained to adopt a different interpretation -- that eternal life was promised to men many ages ago, and not only to those who lived at that time, but also for our own age. … It was not for the benefit of Abraham alone, but with a view to all who should live after him, that God said, "In thy seed shall all nations be blessed." (Genesis 22:18.)
John Calvin, Commentaries, on 1:2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Titus 1:6When he says, that a bishop must be anenkleos, blameless, he does not mean one who is exempt from every vice, (for no such person could at any time be found,) but one who is marked by no disgrace that would lessen his authority. He means, therefore, that he shall be a man of unblemished reputation. … The meaning is the same as if Paul had enjoined them to elect those who had lived chastely in marriage -- had been satisfied with having a single wife, … At the same time, he who, having become an unmarried man by the death of his wife, marries another, ought, nevertheless, to be accounted "the husband of one wife;" for the apostle does not say, that they shall choose him who has been, but him who is, "the husband of one wife." … Seeing that it is required that a pastor shall have prudence and gravity, it is proper that those qualities should be exhibited in his family; for how shall that man who cannot rule his own house -- be able to govern the church!
When he says, that a bishop must be anenkleos, blameless, he does not mean one who is exempt from every vice, (for no such person could at any time be found,) but one who is marked by no disgrace that would lessen his authority. He means, therefore, that he shall be a man of unblemished reputation. … The meaning is the same as if Paul had enjoined them to elect those who had lived chastely in marriage -- had been satisfied with having a single wife, … At the same time, he who, having become an unmarried man by the death of his wife, marries another, ought, nevertheless, to be accounted "the husband of one wife;" for the apostle does not say, that they shall choose him who has been, but him who is, "the husband of one wife." … Seeing that it is required that a pastor shall have prudence and gravity, it is proper that those qualities should be exhibited in his family; for how shall that man who cannot rule his own house -- be able to govern the church!
John Calvin, Commentaries, on 1:6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Titus 1:12I have no doubt that he who is here spoken of is Epimenides, who was a native of Crete; for, when the Apostle says that this author was "one of themselves," and was "a prophet of their own," he undoubtedly means that he belonged to the nation of the Cretans. Why he calls him a Prophet--is doubtful. … Some think that the reason is, that the book from which Paul borrowed this passage bears the title Peri Chresmon "concerning oracles." … But as poets are sometimes called by the Greeks (prophotai) "prophets," and as the Latin authors call them Vates, I consider it to denote simply a teacher. … From this passage we may infer that those persons are superstitious, who do not venture to borrow anything from heathen authors. All truth is from God; … Besides, all things are of God; and, therefore, why should it not be lawful to dedicate to his glory everything that can properly be employed for such a purpose?
I have no doubt that he who is here spoken of is Epimenides, who was a native of Crete; for, when the Apostle says that this author was "one of themselves," and was "a prophet of their own," he undoubtedly means that he belonged to the nation of the Cretans. Why he calls him a Prophet--is doubtful. … Some think that the reason is, that the book from which Paul borrowed this passage bears the title Peri Chresmon "concerning oracles." … But as poets are sometimes called by the Greeks (prophotai) "prophets," and as the Latin authors call them Vates, I consider it to denote simply a teacher. … From this passage we may infer that those persons are superstitious, who do not venture to borrow anything from heathen authors. All truth is from God; … Besides, all things are of God; and, therefore, why should it not be lawful to dedicate to his glory everything that can properly be employed for such a purpose?
John Calvin, Commentaries, on 1:12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Titus 1:5–7set in order--rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (Act 2:11). The number of Jews in Crete was large (Tit 1:10), and it is likely that those scattered in the persecution of Stephen (Act 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Act 27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. … Those called "elders" here are called "bishops" in Tit 1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock.
set in order--rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (Act 2:11). The number of Jews in Crete was large (Tit 1:10), and it is likely that those scattered in the persecution of Stephen (Act 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Act 27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. … Those called "elders" here are called "bishops" in Tit 1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:5; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Titus 1
Titus 1:2–15, World English Bible
Titus 1 in the Bible · Told in the Story: Chapter 35, Timothy and Titus
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to Titus · on Titus 1:2–3That is, not now upon a change of mind, but from the beginning it was so foreordained. … Thus showing our high origin, in that He did not love us now first, but from the beginning: and it is no little matter to be loved of old, and from the beginning. … If He "cannot lie," what He has promised will assuredly be fulfilled. If He "cannot lie," we ought not to doubt it, though it be after death. … Wherefore then was the delay? From His concern for men, and that it might be done at a seasonable time. … For by "His own times" is meant the suitable times, the due, the fitting.
John Chrysostom, Homilies on the Epistle to Titus, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to Titus · on Titus 1:7–9For he must be "blameless, as the steward of God, not self-willed, not soon angry." For how shall he instruct others to rule that passion, who has not taught himself? For power leads on to many temptations, it makes a man more harsh and difficult to please, even him that was very mild, surrounding him with so many occasions of anger. If he have not previously practiced himself in this virtue, he will grow harsh, and will injure and destroy much that is under his rule. … "Not a striker," he says. The teacher is the physician of souls. But the physician does not strike, but heals and restores him that has stricken him. … "A lover of hospitality, a lover of good men, sober, just, holy"; he means, giving away all his substance to them that need. "Temperate"; he speaks not here of one who fasts, but of one who commands his passions, his tongue, his hands, his eyes. For this is temperance, to be drawn aside by no passion.
John Chrysostom, Homilies on the Epistle to Titus, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to Titus · on Titus 1:12There are several questions here. First, who it was that said this? Secondly, why Paul quoted it? … It was Epimenides who said this, himself a Cretan … And from what writers should he address them? From the Prophets? They would not have believed them. Since with the Jews too he does not argue from the Gospels, but from the Prophets. … Thus does God too, as in the case of the wise men, He does not conduct them by an Angel, nor a Prophet, nor an Apostle, nor an Evangelist, but how? By a star. For as their art made them conversant with these, He made use of such means to guide them. … For He nowhere considers His own dignity, but always what will be profitable to us. And if a father considers not his own dignity, but talks lispingly with his children, and calls their meat and drink not by their Greek names, but by some childish and barbarous words, much more doth God.
John Chrysostom, Homilies on the Epistle to Titus, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to Titus · on Titus 1:15Things then are not clean or unclean from their own nature, but from the disposition of him who partakes of them. … In short, if we wish to be very nice, everything is unclean, otherwise if we please not to be nice, nothing is unclean. Yet all things are pure. God made nothing unclean, for nothing is unclean, except sin only. For that reaches to the soul, and defiles it. Other uncleanness is human prejudice. … For nothing is unclean, he says, but themselves, their mind and their conscience; and nothing is more unclean than these; but an evil will is unclean.
John Chrysostom, Homilies on the Epistle to Titus, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Titus 1:2As Augustine translated the words, Pro chronon aionion to mean -- not "the times of ages" but "eternal times," … As to the meaning, he and Jerome and other commentators agree, that God determined, before the creation of the world, to give that salvation which he hath now manifested by the gospel. Thus Paul would have used the word promise incorrectly instead of decree; for before men existed there was no one to whom he could promise. … For this reason, while I do not reject this exposition, yet when I take a close survey of the whole matter, I am constrained to adopt a different interpretation -- that eternal life was promised to men many ages ago, and not only to those who lived at that time, but also for our own age. … It was not for the benefit of Abraham alone, but with a view to all who should live after him, that God said, "In thy seed shall all nations be blessed." (Genesis 22:18.)
John Calvin, Commentaries, on 1:2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Titus 1:6When he says, that a bishop must be anenkleos, blameless, he does not mean one who is exempt from every vice, (for no such person could at any time be found,) but one who is marked by no disgrace that would lessen his authority. He means, therefore, that he shall be a man of unblemished reputation. … The meaning is the same as if Paul had enjoined them to elect those who had lived chastely in marriage -- had been satisfied with having a single wife, … At the same time, he who, having become an unmarried man by the death of his wife, marries another, ought, nevertheless, to be accounted "the husband of one wife;" for the apostle does not say, that they shall choose him who has been, but him who is, "the husband of one wife." … Seeing that it is required that a pastor shall have prudence and gravity, it is proper that those qualities should be exhibited in his family; for how shall that man who cannot rule his own house -- be able to govern the church!
John Calvin, Commentaries, on 1:6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Titus 1:12I have no doubt that he who is here spoken of is Epimenides, who was a native of Crete; for, when the Apostle says that this author was "one of themselves," and was "a prophet of their own," he undoubtedly means that he belonged to the nation of the Cretans. Why he calls him a Prophet--is doubtful. … Some think that the reason is, that the book from which Paul borrowed this passage bears the title Peri Chresmon "concerning oracles." … But as poets are sometimes called by the Greeks (prophotai) "prophets," and as the Latin authors call them Vates, I consider it to denote simply a teacher. … From this passage we may infer that those persons are superstitious, who do not venture to borrow anything from heathen authors. All truth is from God; … Besides, all things are of God; and, therefore, why should it not be lawful to dedicate to his glory everything that can properly be employed for such a purpose?
John Calvin, Commentaries, on 1:12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Titus 1:5–7set in order--rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (Act 2:11). The number of Jews in Crete was large (Tit 1:10), and it is likely that those scattered in the persecution of Stephen (Act 11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Act 27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. … Those called "elders" here are called "bishops" in Tit 1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:5; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.