Titus 1 Commentary - The Biblical Illusrator

Verse 1

Titus 1:1

Paul, a servant of God

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.)

The honour of being a servant of God

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.)

Willing service

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

High office means chief service in the Church

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

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.

II. These elect have a special faith, distinct by themselves.

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.

III. This peculiar faith is wrought in the elect by the ministry of the word.

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

On the gospel being the truth 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

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.

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.)

The doctrine of the gospel

I. The doctrine of the gospel is the truth itself

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.

II. The knowledge of this truth is the ground of faith.

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.

III. Whosoever in truth entertain the doctrine of the gospel, the hearts of such are framed unto godliness.

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.)

Redemptive truth

I. A grand enterprise.

1. An enterprise devoted to the highest purpose.

2. An enterprise employing the highest human agency.

II. A transcendent promise.

1. Transcendent in value.

2. In certitude.

3. In age.

III. A gradual revelation.

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.)

Lessons

I. An honourable designation.

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.)

The grandest end and means of life

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” (Psalms 4:3; Psalms 12:1; Psalms 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; 1 Timothy 6:5-6; 2 Timothy 3:5; 2 Peter 1:3; 2 Peter 1:6-7; 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. (Homilist.)

Truth as a medium of godliness

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.)