Titus 1 commentary

TITUS 1 COMME TARY
EDITED BY GLE PEASE
1 Paul, a servant of God and an apostle of Jesus
Christ to further the faith of God’s elect and their
knowledge of the truth that leads to godliness—
BAR ES, "Paul, a servant of God, and an apostle of Jesus Christ - See notes
at Rom_1:1; compare the notes at 1Co_9:1-5.
According to the faith of God’s elect - Compare the Rom_8:33 note; Eph_1:4
note; 2Ti_2:10 note. The meaning of the word rendered here, “according to” - κατᆭ kata
- is, probably, with reference to; that is, he was appointed to be an apostle with respect
to the faith of those whom God had chosen, or, in order that they might be led to believe
the gospel. God had chosen them to salvation, but he intended that it should be in
connection with their believing, and, in order to that, he had appointed Paul to be an
apostle that he might go and make known to them the gospel. It is the purpose of God to
save His people, but he does not mean to save them as infidels, or unbelievers. He
intends that they shall be believers first - and hence he sends his ministers that they may
become such.
And the acknowledging of the truth - In order to secure the acknowledgment or
recognition of the truth. The object of the apostleship, as it is of the ministry in general,
is to secure the proper acknowledgment of the truth among men.
Which is after godliness - Which tends to promote piety towards God. On the
word rendered godliness, see the notes at 1Ti_2:2; 1Ti_3:16. - The truth, the
acknowledgment of which Paul was appointed to secure, was not scientific, historical, or
political truth: it was that of religion - that which was adapted to lead men to a holy life,
and to prepare them for a holy heaven.
CLARKE, "Paul, a servant of God - In several places of his other epistles St. Paul
styles himself the servant of Jesus Christ, but this is the only place where he calls himself
the servant of God. Some think that he did this to vindicate himself against the Jews,
who supposed he had renounced God when he admitted the Gentiles into his Church.
But if thus to vindicate himself was at all necessary, why was it not done in his Epistle to
the Romans, the grand object of which was to prove that the Gentiles came legally into
the Church on believing in Christ, with out submitting to circumcision, or being laid
under obligation to observe the rites and ceremonies of the Jewish law? This reason
seems too fanciful. It is very likely that in the use of the phrase the apostle had no

particular design; for, according to him, he who is the servant of Christ is the servant of
God, and he who is God’s servant is also the servant of Christ.
The faith of God’s elect - The Christians, who were now chosen in the place of the
Jews, who, for their obstinate rejection of the Messiah, were reprobated; i.e. cast out of
the Divine favor.
The acknowledging of the truth - For the propagation of that truth, or system of
doctrines, which is calculated to promote godliness, or a holy and useful life.
GILL, "Paul, a servant of God,.... So James styles himself, Jam_1:1 and others of the
apostles, as Peter and Jude, call themselves the servants of Jesus Christ; and as does the
Apostle Paul also; and both seem to be esteemed by them as high characters and titles of
honour, by which they chose to be described and known. Paul, before his conversion,
was a servant of sin, of divers lusts and pleasures, and which he owns in this epistle, Tit_
3:3 but being called by grace, he became free from the vassalage of sin, and became a
servant of God, and of righteousness; and henceforward, from a principle of grace, and
being constrained by love, served the Lord, and yielded obedience to his commands and
ordinances, with all readiness and cheerfulness: though this character belongs to him in
a higher sense than it does to believers in common; and respects his ministerial service,
or his serving God in the Gospel of his Son; in which he, and others, were eminently the
servants of the most high God, whose business greatly lay in showing unto men the way
of salvation.
And an apostle of Jesus Christ: constituted, qualified, and sent by him to preach his
Gospel; and who had his mission, commission, and doctrine from him; and was an
ambassador of his, who represented him, and preached him; and had a power of
working miracles to confirm his mission and ministry; and so had all the signs and
proofs of an apostle in him; See Gill on Rom_1:1.
And according to the faith of God's elect: which may either denote the agreement
there was between the ministry of the apostle, and the faith of the choice and eminent
saints of God, under the former dispensation; he saying no other things than what
Moses, and the prophets did; and laying no other foundation of salvation than they did,
and which is therefore called the foundation of the apostles and prophets; and directing
souls to the righteousness, sacrifice, and blood of Christ, the Lamb slain from the
foundation of the world, to which the faith of Old Testament saints looked, and by whose
grace they were justified, pardoned, and saved, as we are: or else the way and manner in
which he became an apostle; it was "by, in, or through the faith of God's elect", as the
Syriac version renders it; he was chosen of God, and brought as such to believe in Christ,
and then called to be an apostle: or rather this may regard the end of his apostleship,
and be rendered, "unto the faith of God's elect"; that is, either he was appointed an
apostle, to preach the doctrine of faith, which once he destroyed, and which is but one,
and is common to all the elect, and what is commonly received, and embraced by the
elect of God, in all ages; or to be a means and instrument of bringing the elect of God to
that faith in Christ, which is peculiar to them; see Rom_1:5. There are some persons who
are styled the elect of God; these are not all men, some are vessels of wrath fitted to
destruction, ungodly men, foreordained to condemnation and given up to believe a lie,
that they might be damned; nor the Jews only, nor all of them, for though, as a nation,
they were chosen, above all others, to many outward privileges, yet they were not chosen
to special grace, and eternal glory; only a remnant, according to the election of grace: but

these are some of both, Jews and Gentiles; some of every kindred, tongue, people, and
nation; these were chosen in Christ from eternity, and are the peculiar objects of the
affection and care of God, whom he calls, justifies, and glorifies: and there is a special
"faith" that belongs to these; which is a spiritual looking to Christ, a going to him, a
laying hold and leaning on him, and trusting in him for salvation; and this faith is
peculiar to the elect of God; all men have it not, and those that have it, have it through
the free gift of God; nor is it given to any but to the chosen ones. The reason why the
Jews did not believe in Christ, was, because they were not of this number, Joh_10:26.
And this faith is secured and, made sure to them by their election; they are chosen to it,
and through it to salvation; they believe in consequence, and by virtue of it; and certainly
obtain it in all ages, as well as righteousness, life, and salvation; and it is that by which
they are known to be the elect of God: and the apostle mentions it in this form, and
manner, to distinguish it from other faith; the faith of devils, and of reprobates, and the
historical and temporal faith of hypocrites, and nominal professors.
And the acknowledging of the truth; by which is meant the Gospel, often called the
truth, and the word of truth; in distinction from that which was shadowy, the
ceremonies of the law; and in opposition to that which is false, it being from the God of
truth, concerning Christ, who is the truth; and containing nothing but truth, and what is
led into by the Spirit of truth. Now to preach, spread, and defend this, was the apostle
constituted in his office as such; and which he did preach with all clearness and
faithfulness, to bring souls to a spiritual and experimental knowledge of it, and so to an
acknowledgment, a public owning and professing of it:
which is after godliness; the Gospel is a doctrine according to godliness; the truths of
it have an influence, both on internal and external godliness; they direct to, and promote
the worship and fear of God, and a religious, righteous, sober, and godly life and
conversation.
HE RY, 1-4, "Here is the preface to the epistle, showing,
I. The writer. Paul, a Gentile name taken by the apostle of the Gentiles, Act_13:9, Act_
13:46, Act_13:47. Ministers will accommodate even smaller matters, so that they may be
any furthering of acceptance in their work. When the Jews rejected the gospel, and the
Gentiles received it, we read no more of this apostle by his Jewish name Saul, but by his
Roman one, Paul. A servant of God, and an apostle of Jesus Christ. Here he is described
by his relation and office: A servant of God, not in the general sense only, as a man and a
Christian, but especially as a minister, serving God in the gospel of his Son, Rom_1:9.
This is a high honour; it is the glory of angels that they are ministering spirits, and sent
forth to minister for those who shall be heirs of salvation, Heb_1:14. Paul is described
more especially as a chief minister, an apostle of Jesus Christ; one who had seen the
Lord, and was immediately called and commissioned by him, and had his doctrine from
him. Observe, The highest officers in the church are but servants. (Much divinity and
devotion are comprehended in the inscriptions of the epistles.) The apostles of Jesus
Christ, who were employed to spread and propagate his religion, were therein also the
servants of God; they did not set up any thing inconsistent with the truths and duties of
natural religion. Christianity, which they preached, was in order to clear and enforce
those natural principles, as well as to advance them, and to superadd what was fit and
necessary in man's degenerate and revolted state: therefore the apostles of Jesus Christ
were the servants of God, according to the faith of God's elect. Their doctrine agreed
with the faith of all the elect from the beginning of the world, and was for propagating
and promoting the same. Observe, There are elect of God (1Pe_1:2), and in these the

Holy Spirit works precious divine faith, proper to those who are chosen to eternal life
(2Th_2:13, 2Th_2:14): God hath from the beginning chosen you to salvation, through
sanctification of the Spirit and belief of the truth, whereunto he called you by our
gospel. Faith is the first principle of sanctification. And the acknowledging of the truth
which is after godliness. The gospel is truth; the great, sure, and saving truth (Col_1:5),
the word of the truth of the gospel. Divine faith rests not on fallible reasonings and
probable opinions, but on the infallible word, the truth itself, which is after godliness, of
a godly nature and tendency, pure, and purifying the heart of the believer. By this mark
judge of doctrines and of spirits - whether they be of God or not; what is impure, and
prejudicial to true piety and practical religion, cannot be of divine original. All gospel
truth is after godliness, teaching and nourishing reverence and fear of God, and
obedience to him; it is truth not only to be known, but acknowledged; it must be held
forth in word and practice, Phi_2:15, Phi_2:16. With the heart man believes to
righteousness, and with the mouth confession is made unto salvation, Rom_10:10. Such
as retain the truth in unrighteousness neither know nor believe as they ought. To bring
to this knowledge and faith, and to the acknowledging and professing of the truth which
is after godliness, is the great end of the gospel ministry, even of the highest degree and
order in it; their teachings should have this chief aim, to beget faith and confirm in it. In
(or for) hope of eternal life, Tit_1:2. This is the further intent of the gospel, to beget hope
as well as faith; to take off the mind and heart from the world, and to raise them to
heaven and the things above. The faith and godliness of Christians lead to eternal life,
and give hope and well-grounded expectation of it; for God, that cannot lie, hath
promised it. It is the honour of God that he cannot lie or deceive: and this is the comfort
of believers, whose treasure is laid up in his faithful promises. But how is he said to
promise before the world began? Answer, By promise some understand his decree: he
purposed it in his eternal counsels, which were as it were his promise in embryo: or
rather, say some, pro chronōn aiōniōn is before ancient times, or many years ago,
referring to the promise darkly delivered, Gen_3:15. Here is the stability and antiquity of
the promise of eternal life to the saints. God, who cannot lie, hath promised before the
world began, that is, many ages since. How excellent then is the gospel, which was the
matter of divine promise so early! how much to be esteemed by us, and what thanks due
for our privilege beyond those before us! Blessed are your eyes, for they see, etc. No
wonder if the contempt of it be punished severely, since he has not only promised it of
old, but (Tit_1:3) has in due times manifested his word through preaching; that is,
made that his promise, so darkly delivered of old, in due time (the proper season before
appointed) more plain by preaching; that which some called foolishness of preaching
has been thus honoured. Faith comes by hearing, and hearing by the word of God, by
the word preached. Which is committed unto me. The ministry is a trust; none taketh
this honour, but he who is thereunto appointed; and whoso is appointed and called must
preach the word. 1Co_9:16, Woe is unto me if I preach not the gospel. Nonpreaching
ministers are none of the apostle's successors. According to the commandment of God
our Saviour. Preaching is a work appointed by a God as a Saviour. See a proof here of
Christ's deity, for by him was the gospel committed to Paul when he was converted (Act_
9:15, Act_9:17, and Act_22:10, Act_22:14, Act_22:15), and again when Christ appeared
to him, Act_22:17. He therefore is this Saviour; not but that the whole Timothy concur
therein: the Father saves by the Son through the Spirit, and all concur in sending
ministers. Let none rest therefore in men's calling, without God's; he furnishes, inclines,
authorizes, and gives opportunity for the work.
II. The person written to, who is described, 1. By his name, Titus, a Gentile Greek, yet
called both to the faith and ministry. Observe, the grace of God is free and powerful.

What worthiness or preparation was there in one of heathen stock and education? 2. By
his spiritual relation to the apostle: My own (or my genuine) son, not by natural
generation, but by supernatural regeneration. I have begotten you through the gospel,
said he to the Corinthians, 1Co_4:15. Ministers are spiritual fathers to those whom they
are the means of converting, and will tenderly affect and care for them, and must be
answerably regarded by them. “My own son after the common faith, that faith which is
common to all the regenerate, and which thou hast in truth, and expressest to the life.”
This might be said to distinguish Titus from hypocrites and false teachers, and to
recommend him to the regard of the Cretans, as being among them a lively image of the
apostle himself, in faith, and life, and heavenly doctrine. To this Titus, deservedly so
dear to the apostle, is,
III. The salutation and prayer, wishing all blessings to him: Grace, mercy, and peace,
from God the Father, and the Lord Jesus Christ our Saviour. Here are, 1. The blessings
wished: Grace, mercy, and peace. Grace, the free favour of God, and acceptance with
him. Mercy, the fruits of that favour, in pardon of sins, and freedom from all miseries by
it, both here and hereafter. And peace, the positive effect and fruit of mercy. Peace with
God through Christ who is our peace, and with the creatures and ourselves; outward and
inward peace, comprehending all good whatsoever, that makes for our happiness in time
and to eternity. Observe, Grace is the fountain of all blessings. Mercy, and peace, and all
good, spring out of this. Get into God's favour, and all must be well; for, 2. These are the
persons from whom blessings are wished: From God the Father, the fountain of all good.
Every blessing, every comfort, comes to us from God as a Father; he is the Father of all
by creation, but of the good by adoption and regeneration. And the Lord Jesus Christ
our Saviour, as the way and means of procurement and conveyance. All is from the
Father by the Son, who is Lord by nature, heir of all things, and our Lord, Redeemer,
and head, ordering and ruling his members. All are put under him; we hold of him, as in
capite, and owe subjection and obedience to him, who is also Jesus and Christ, the
anointed Saviour, and especially our Saviour, who believe in him, delivering us from sin
and hell, and bringing us to heaven and happiness.
Thus far is the preface to the epistle; then follows the entrance into the matter, by
signifying the end of Titus's being left in Crete.
JAMISO , "Tit_1:1-16. Address: For what end Titus was left in Crete.
Qualifications for elders: Gainsayers in Crete needing reproof.
servant of God — not found elsewhere in the same connection. In Rom_1:1 it is
“servant of Jesus Christ” (Gal_1:10; Phi_1:1; compare Act_16:17; Rev_1:1; Rev_15:3). In
Rom_1:1, there follows, “called to be an apostle,” which corresponds to the general
designation of the office first, “servant of God,” here, followed by the special description,
“apostle of Jesus Christ.” The full expression of his apostolic office answers, in both
Epistles, to the design, and is a comprehensive index to the contents. The peculiar form
here would never have proceeded from a forger.
according to the faith — rather, “for,” “with a view to subserve the faith”; this is the
object of my apostleship (compare Tit_1:4, Tit_1:9; Rom_1:5).
the elect — for whose sake we ought to endure all things (2Ti_2:10). This election has
its ground, not in anything belonging to those thus distinguished, but in the purpose and
will of God from everlasting (2Ti_1:9; Rom_8:30-33; compare Luk_18:7; Eph_1:4; Col_
3:12). Act_13:48 shows that all faith on the part of the elect, rests on the divine
foreordination: they do not become elect by their faith, but receive faith, and so become

believers, because they are elect.
and the acknowledging of the truth — “and (for promoting) the full knowledge of
the truth,” that is, the Christian truth (Eph_1:13).
after godliness — that is, which belongs to piety: opposed to the knowledge which
has not for its object the truth, but error, doctrinal and practical (Tit_1:11, Tit_1:16; 1Ti_
6:3); or even which has for its object mere earthly truth, not growth in the divine life.
“Godliness,” or “piety,” is a term peculiar to the Pastoral Epistles: a fact explained by the
apostle having in them to combat doctrine tending to “ungodliness” (2Ti_2:16; compare
Tit_2:11, Tit_2:12).
RWP, "According to the faith of God’s elect (kata pistin eklektōn theou). Here
kata expresses the aim of Paul’s apostleship, not the standard by which he was chosen as
in Phi_3:14; a classic idiom, repeated here with epignōsin, eusebeian, epitagēn, “with a
view to” in each case. For “God’s elect” see note on Rom_8:33; Col_3:12.
The knowledge (epignōsin). “Full knowledge,” one of Paul’s favourite words. For
the phrase see note on 1Ti_2:4.
Which is according to godliness (tēs kat' eusebeian). “The (truth) with a view to
godliness.” The combination of faith and full knowledge of the truth is to bring godliness
on the basis of the hope of life eternal.
CALVI , "1.A servant of God This extended and laborious commendation of his
apostleship shows that Paul had in view the whole Church, and not Titus alone; for
his apostleship was not disputed by Titus, and Paul is in the habit of proclaiming the
titles of his calling, in order to maintain his authority. Accordingly, just as he
perceives those to whom he writes to be disposed, he deals largely or sparingly in
those ornaments. Here his design was, to bring into subjection those who had
haughtily rebelled; and for this reason he extols his apostleship in lofty terms. He
therefore writes this Epistle, not that it may be read in solitude by Titus in his closet,
but that it may be openly published.
An Apostle of Jesus Christ First, he calls himself “ servant of God,” and next adds
the particular kind of his ministry, namely, that he is “ Apostle of Christ;” for there
are various ranks among the servants of God. Thus he descends from the general
description to the particular class. We ought also to keep in remembrance what I
have said elsewhere, that the word servant means something else than ordinary
subjection, (on account of which all believers are called “ of God,” and denotes a
minister who has received a particular office. In this sense the prophets were
formerly distinguished by this title, and Christ himself is the chief of the prophets:
“ my servant, I have chosen him.” (Isa_42:1.)
Thus David, with a view to his royal dignity calls himself “ servant of God.”
Perhaps, also, it is on account of the Jews that he designates himself “ servant of

God;” for they were wont to lower his authority by alleging the law against him. He
therefore wishes to be accounted an Apostle of Christ in such a manner that he may
likewise glory in being a servant of the eternal God. Thus he shows not only that
those two titles are quite consistent with each other, but that they are joined by a
bond which cannot be dissolved.
According to the faith of the elect of God (209) If any one doubt about his
apostleship, he procures credit for it by a very strong reason, connecting it with the
salvation “ the elect of God.” As if he had said, “ is a mutual agreement between my
apostleship and the faith of the elect of God; and, therefore, it will not be rejected by
any man who is not a reprobate and opposed to the true faith.”
By “ elect” he means not only those who were at that time alive, but all that had
been from the beginning of the world; for he declares that he teaches no doctrine
which does not agree with the faith of Abraham and of all the fathers. So, then, if
any person in the present day wishes to be accounted a successor of Paul, he must
prove that he is the minister of the same doctrine. But these words contain also an
implied contrast, that the gospel may suffer no damage from the unbelief and
obstinacy of many; for at that time, as well as in the present day, weak minds were
greatly disturbed by this scandal, that the greater part of those who boasted of the
title of the Church rejected the pure doctrine of Christ. For this reason Paul shows
that, though all indiscriminately boast of the name of God, there are many of that
multitude who are reprobates; as he elsewhere (Rom_9:7) affirms, that not all who
are descended from Abraham according to the flesh, are the lawful children of
Abraham.
And the knowledge of that truth I consider the copulative and to be here equivalent
to that is; so that the passage might run thus: “ to the faith of the elect of God, that
is, the knowledge of that truth which is according to godliness.” This clause explains
what is the nature of that “” which he has mentioned, though it is not a full
definition of it, but a description framed so as to apply to the present context. For
the purpose of maintaining that his apostleship is free from all imposture and error,
he solemnly declares that it contains nothing but known and ascertained truth, by
which men are instructed in the pure worship of God. But as every word has its own
weight, it is highly proper to enter into a detailed explanation.
First, when “” is called “” it is distinguished not only from opinion, but from that
shapeless faith which the Papists have contrived; for they have forged an implicit
faith destitute of all light of the understanding. But when Paul describes it to be a
quality which essentially belongs to faith — to know the truth, he plainly shews that
there is no faith without knowledge.
The word truth expresses still more clearly the certainty which is demanded by the
nature of faith; for faith is not satisfied with probable arguments, but holds what is
true. Besides, he does not speak of every kind of truth, but of the heavenly doctrine,
which is contrasted with the vanity of the human understanding. As God has
revealed himself to us by means of that truth, so it is alone worthy of the honor of

being called “ truth” — a name which is bestowed on it in many parts of Scripture.
“ the Spirit will lead you into all truth.” (Joh_16:13.)
“ word is the truth.” (Joh_17:17.)
“ hath bewitched you that ye should not obey the truth?”
(Gal_3:1.)
“ heard the word of the truth, the gospel of the Son of God.” (Col_1:5.)
“ wisheth all to come to the knowledge of the truth.”
(1Ti_2:4.)
“ Church is the pillar and foundation of the truth.”
(1Ti_3:15.)
In a word, that truth is the right and sincere knowledge of God, which frees us from
all error and falsehood. So much the more ought it to be valued by us, since nothing
is more wretched than to wander like cattle during our whole life.
Which is according to godliness. This clause especially limits “ truth” of which he
had spoken, but at the same time commends the doctrine of Paul from the fruit and
end of it, because it has no other object than that God should be worshipped in a
right manner, and that pure religion should flourish among men. In this manner he
defends his doctrine from every suspicion of vain curiosity, as he did before Felix,
(Act_24:10,) and afterwards before Agrippa, (Act_26:1;) for, since all questions
which do not tend to edification ought justly to be suspected and even hated by good
men, the only lawful commendation of doctrine is this, that it instructs us to fear
God and to bow before him with reverence. And hence we are also informed, that
the greater progress any one has made in godliness, he is so much the better disciple
of Christ; and that he ought to be reckoned a true theologian who edifies
consciences in the fear of God.
(209) “ faith be the fruit of election, the prescience of faith does not influence the
electing act of God. It is called ‘ faith of God’ elect,’ Paul an apostle of Jesus Christ,
according to the faith of God’ elect, (Tit_1:1,) that is, settled in this office to bring
the elect of God to faith. If men be chosen by God upon the foresight of faith, or not
chosen till they have faith, they are not so much God’ elect as God is their elect: they
choose God by faith, before God chooseth them by love. It had not been the faith of
God’ elect, that is, of those already chosen, but the faith of those that were to be
chosen by God afterwards. Election is the cause of faith, and not faith the cause of

election. Fire is the cause of heat, and not heat of fire; the sun is the cause of day,
and not the day the cause of the rising of the sun. Men are not chosen because they
believe, but they believe because they are chosen. The Apostle did ill else to
appropriate that to the elect, which they had no more interest in by virtue of their
election than the veriest reprobate in the world. If the foresight of what works might
be done by his creatures was the motive of his choosing them why did he not choose
the devils to redemption, who could have done him better service, by the strength of
their nature, than the whole mass of Adam’ posterity? Well, then, there is no
possible way to lay the original foundation of this act of election and preterition in
anything but the absolute sovereignty of God.” — Charnock.
BURKITT, "These verses contain the apostle's salutation, and the first part of this
chapter;
in which observe, 1. The person saluting, described by his name, Paul; by his
general office, a servant of God; by his special office, an apostle of Jesus Christ; by
the end of his office, to preach the faith, and thereby to promote the faith of God's
elect, and to bring persons to the acknowledgment of the doctrine of the gospel,
which is truth according to godliness.
Learn hence, That the great design and end of preaching the gospel, is, to produce
faith in the heart, and holiness or godliness in the life, of those that sit under it; not
that common, notional, and intellectual faith, which is ofttimes found in unholy
persons: but that lively faith, which is elsewhere called the faith of the operation of
God, and here, the faith of God's elect; even such a faith as is the parent and
principle of obedience.
Observe, 2. The apostle declares a farther end of his office, namely, to raise
Christians up to a lively hope and expectation of that eternal life, which that God,
who cannot lie, hath promised before the world began.
But how could God then promise, when there was none to promise to?
Ans. The promise was made to Christ, and in him to all his members: for there was
a federal transaction betwixt the Father and the Son from all eternity; the Son
promised to give his soul an offering for sin, and the Father engaged that he should
see his seed, and the travail of his soul.
Observe, 3. How God, who promised us in Christ eternal life before all time, did
accompolish and make good that word in the fulness of time.
Tit_1:3. He hath in due time manifested his word through preaching; that is, What
God so long ago purposed in himself, and promised to his Son, he hath in the fittest
appointed season made manifest by the preaching of the gospel, which is committed
to me by the appointment of God and Christ.

Learn hence, That the doctrine of salvation is much more clearly revealed to us that
live under the gospel, than it was to the fathers of the Old Testament. Life and
immortality, that is, the clearer knowledge and more full assurance of eternal life, is
now brought about by the preaching of the gospel.
Observe, 4. The person saluted, Titus, described by his relation. St. Paul's son in the
faith; he begat him by his ministry unto God, was the instrument of his conversion
unto Christianity; his son after the common faith.
Where note, That the church has but one faith common to all Christians, it has one
common object of faith, Christ crucified; it has one common end of faith, eternal
salvation; this is the end of every believer's faith and hope.
Observe lastly, The salutation itself: Grace, mercy, and peace, from God the Father,
and the Lord Jesus Christ our Saviour; that is, all spiritual, temporal, and eternal
blessings, I most heartily wish unto you, from God the Father, and Jesus Christ our
worthy Mediator.
Learn hence, That whatever spiritual grace or temporal blessings we now receive
from God, is from him not barely as a Creator, but as a Father, a gracious Father in
Christ, in whom he pours forth the immensity of his love upon us, and through
whom he conveys all kind of blessings unto us.
ISBET, "‘Paul, a servant of God.’
Tit_1:1
‘Servant of God,’ ‘servant of Jesus Christ’—this is the title by which each one of the
writers of the epistles of the ew 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 and activity are devoted.
That distinct, definite character, which Scripture presents to us, when St. Paul calls
himself the servant of God, may be shown under most opposite outward conditions.
But under all the different forms it has essential and common features.
I. It is exclusive in its object and complete in its self-dedication.—St. Paul’s
surrender of himself was unreserved.
II. It contemplates as the centre of all interest and hope, the highest object of human
thought and human devotion, a presence beyond the facts of experience, the
experience of the invisible God.
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.
Dean Church.
Illustration
‘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!’
PULPIT, "Knowledge for acknowledging, A.V.; according to for after, A.V. A
servant of God ( δοῦλος Θεοῦ ); so in the superscriptions: Rom_1:1; Php_1:1, Ἰησοῦ
Χριστοῦ ; Jas_1:1; 2Pe_1:1; Jud 2Pe_1:1; Rev_1:1. St. Paul also calls himself "the
servant of Christ" (Gal_1:10); and the phrase, δοῦλον Κυρίου , occurs in 2Ti_2:24.
But neither "servant of God" nor any equivalent is in the superscription of either 1
or 2 Timothy. "Servant" is a better rendering than "slave," as Farrar renders it. An
apostle, etc.; as in both 1 and 2 Timothy, and also in Rom_1:1; 1Co_1:1 2Co_1:1,
etc.; showing that this is not a private letter, but a public and official document,
conveying official authority to Titus over the Church in Crete. According to the
faith of God's elect. The phrase is peculiar to this passage, and the exact force of
κατὰ is not easy to determine (see Bishop Ellicott's notes, who renders κατὰ "for,"
and explains that "the faith of God's elect is the destination of the apostleship," with
the further explanation that this meaning of κατά is about equivalent to "with
special reference to," or "destination for," as its object). It is nearly the same thing
to say that the true faith, and the perfect knowledge of the truth, and the hope of
eternal life promised by God, are the sphere in which the apostolic office moves and
acts. "The faith of God's elect," etc., seems to imply that there was in some who
were not elect (1Jn_2:19, 1Jn_2:20) a corruption of the faith, a departure from it—a
faith that was no faith, and something calling itself truth which was not "according
to godliness," and so to point to rising heresies.£ The authors of these heresies were
chiefly Jews (verse 10), of whom there was a considerable colony in Crete.
According to godliness (for the use of εὐσεβεία in the pastoral Epistles, see 1Ti_2:2;
1Ti_3:16; 1Ti_4:7, 1Ti_4:8; 1Ti_6:3, 1Ti_6:5, 1Ti_6:6, 1Ti_6:11; 2Ti_3:5, and
notes).
BIBLICAL ILLUSTRATOR, "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 ew 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 (Heb_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 Isa_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
(1) Diligence;
(2) thankfulness.
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 ew
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 ortherner, 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 ortherner 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. ay, 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
(1Pe_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 (Joh_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. either of these is the faith of the elect here mentioned, but a
third kind, called saving faith, the inheritance of which is the property of the elect;
for the just man only liveth by this faith, which in excellency passeth both the
former in three worthy properties.
(1) In that here, with the act of understanding and assent unto the truth, there goeth
such a disposition and affection of the heart as apprehendeth and applieth unto it
the promise of grace unto salvation, causing a man to rejoice in God, framing him
unto the fear of God and to the waiting through hope for the accomplishment of the
promise of life.

(2) In that whereas both the former are dead, and not raising unto a new life in
Christ, what shows soever be made for the time, the sun of persecution riseth, and
such moisture is dried up. This is a lively and quickening grace, reaching into the
heart Christ and His merits, who is the life of the soul and the mover of it to all
godly actions, not suffering the believer to be either idle or unfruitful in the work of
the Lord.
(3) Whereas both the former are but temporary, this is perpetual and lasting. The
other, rising upon temporary causes and reasons, can last only for a time, as when
men, for the pleasure of knowledge or the name of it, by industry attain a great
measure of understanding in Divine things, or when, for note and glory or
commodity, true or apparent, men profess the gospel. Let but these grounds fail a
little, or persecution approach, they lay the key under the door, give up the house,
and bid farewell to all profession. Thus many of Christ’s disciples, who thought they
had truly believed in Him, and that many months, when they heard Him speak of
the eating of His flesh and drinking His blood, went back, and walked with Him no
more. But the matter is here far otherwise, seeing this faith of the elect hath the
promise made good to it that the gates of hell shall never prevail against it.
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. ow 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. ow, the gospel being a truth, it follows yet further
that if we run through the whole catalogue of its principles, nothing can be drawn
from thence, by legitimate and certain consequence, but what is also true. It is
impossible for truth to afford anything but truth. Every such principle begets a
consequence after its own likeness.
2. The next advance of the gospel’s excellency is that it is such a truth as is
operative. It does not dwell in the mind like furniture, only for ornament, but for
use, and the great concernments of life. The knowledge of astronomy, geometry,
arithmetic, music, and the like, they may fill the mind, and yet never step forth into
one experiment; but the knowledge of the Divine truths of Christianity is quick and
restless, like an imprisoned flame, which will be sure to force its passage and to
display its brightness.
3. The third and highest degree of its perfection is that it is not only operative, but
also operative to the best of purposes, which is to godliness: it carries on a design for
heaven and eternity. It serves the two greatest interests in the world, which are, the
glory of the Creator and the salvation of the creature; and this the gospel does by
being “the truth which is after godliness.” Which words may admit of a double
sense
(1) That the gospel is so called because it actually produces the effects of godliness in
those that embrace and profess it.

(2) That it is directly improvable into such consequences and deductions as have in
them a natural fitness, if complied with, to engage the practice of mankind in such a
course.
II. There are three things that I shall deduce from this description of the gospel.
1. That the nature and prime essential design of religion is to be an instrument of
good life, by administering arguments and motives inducing to it.
(1) Religion designs the service of God, by gaining over to His obedience that which
is most excellent in man, and that is the actions of his life and continual converse.
That these are the most considerable is clear from hence, because all other actions
naturally proceed in a subserviency to these.
(2) The design of religion is man’s salvation; but men are not saved as they are more
knowing or assent to more propositions, but as they are more pious than others.
Practice is the thing that sanctifies knowledge; and faith without works expires, and
becomes a dead thing, a carcase, and consequently noisome to God, who, even to
those who know the best things, pronounces no blessing till they do them.
(3) The discriminating excellency of Christianity consists not so much in this, that it
discovers more sublime truths, or indeed more excellent precepts, than philosophy
(though it does this also), as that it suggests more efficacious arguments to enforce
the performance of those precepts than any other religion or institution whatsoever.
(4) otwithstanding the diversity of religions in the world, yet men hereafter will
generally be condemned for the same things; that is, for their breaches of morality.
2. That so much knowledge of truth as is sufficient to engage men’s lives in the
practice of godliness serves the necessary ends of religion; for if godliness be the
design, it ought also, by consequence, to be the measure of men’s knowledge in this
particular.
3. That whatsoever does in itself or its direct consequences undermine the motives of
a good life is contrary to, and destructive of Christian religion. (R. South, D. D.)
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” (Joh_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.
(1) The promotion of the faith of God’s elect;
(2) the promotion of the knowledge “of the truth which is according to godliness.”
2. An enterprise employing the highest human agency.
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 (2Pe_1:16; 1Jn_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” (Psa_4:3; Psa_12:1; Psa_32:6; Mal_2:15). In the ew Testament goodness is
called “godliness” (1Ti_2:2; 1Ti_4:7-8; 1Ti_6:3; 1Ti_6:5-6; 2Ti_3:5; 2Pe_1:3; 2Pe_
1:6-7; 2Pe_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.)
2 in the hope of eternal life, which God, who does
not lie, promised before the beginning of time,
BAR ES, "In hope of eternal life - Margin, for. Greek, ᅚπ ʆ ᅚλπίδι ep' elpidi. This
does not mean that Paul cherished the hope of eternal life, but that the “faith of the
elect,” which he aimed to secure, was in order that people might have the hope of eternal
life. The whole system which he was appointed to preach was designed to secure to man

a well-founded hope of salvation; compare the notes, 2Ti_1:10.
Which God, that cannot lie - On the phrase” cannot lie,” see the notes at Heb_
6:13. The fact that God cannot lie; that it is his nature always to speak the truth; and that
no circumstances can ever occur in which He will depart from it, is the foundation of all
our hopes of salvation.
Promised - The only hope of salvation is in the promise of God. It is only as we can
have evidence that He has assured us that we may be saved, that we are authorized to
cherish any hope of salvation. That promise is not made to us as individuals, or by name,
but it becomes ours:
(1) Because He has made a general promise that they who repent and believe shall be
saved; and,
(2) Because, we may have evidence that we have repented, and do believe the gospel. If
this is so, we fairly come under the promise of salvation, and may apply it to ourselves.
Before the world began - That is, the purpose was then formed, and the promise
may be considered as in fact then made; - for a purpose in the mind of God, though it is
not as yet made known, is equivalent to a promise; compare the Mat_25:34 note; 2Ti_
1:9 note.
CLARKE, "In hope of eternal life - In expectation of a state of being and well
being which should last through eternity, when time should be no more. This includes,
not only the salvation of the soul and its eternal beatification, but also the resurrection of
the body. This was a point but ill understood, and not very clearly revealed, under the
Mosaic law; but it was fully revealed under the Gospel, and the doctrine illustrated by
the resurrection and ascension of Christ.
Which God, that cannot lie, promised - We have often seen that the phrase, the
foundation of the world, means the Jewish economy, and, before the foundation of the
world, the times antecedent to the giving of the law. This is evidently the meaning here.
See 2Ti_1:9-11.
Supposing the word αιωνιων in this verse to signify eternal, says Dr. Macknight, the
literal translation of προ χρονων αιωνιων would be, before eternal times; but that being a
contradiction in terms, our translators, contrary to the propriety of the Greek language,
have rendered it before the world began, as Mr. Locke observes on Rom_16:25. The true
literal translation is before the secular times, referring us to the Jewish jubilees, by
which times were computed among the Hebrews, as among the Gentiles they were
computed by generations of men. Hence, Col_1:26, The mystery which was kept hid απο
των αιωνων και απο των γενεων, from the ages and from the generations, signifies the
mystery which was kept hid from the Jews and from the Gentiles.
GILL, "In hope of eternal life,.... Or "for the hope of eternal life"; in order to bring
souls to the hope of it. This is another end of the Gospel ministry, as to bring God's elect
to faith in Christ, and to the knowledge and acknowledgement of the truth, as it is in
Jesus, so to the hope of eternal glory and happiness: in a state of nature, they are
without the grace of hope, or any true ground and foundation of it; and though it is the
gift of God's grace, and is implanted on the soul by the Spirit of God in regeneration; yet

the Gospel is the means of producing it at first, as well as afterwards encouraging and
increasing it; for in it, Christ the foundation of hope is proposed, and set forth before
awakened and convinced sinners: the object of this hope is "eternal life"; not anything
now seen and enjoyed, for that is not hope; not anything in this present life, but
something future; a life of perfect bliss and happiness with Christ to all eternity; which is
a hope laid up in heaven, an inheritance reserved there; a life which is secured in the
hands of Christ, which he has a power to give, and does give to all his sheep, and is the
gift of God through him: and of which it is further said,
which God, that cannot lie, promised before the world began; eternal life is a
"promise", and so of free grace, and not by the works of the law, which is inconsistent
with a promise: it is the promise of God, who is faithful to his word, and "can not lie";
being the God of truth, that can neither deceive, nor be deceived: this does not
contradict his omnipotence, but argues the perfection of his nature, which cannot admit
of anything that implies weakness and mutation: and this promise was made before the
world was, as early as the choice of God's elect in Christ, and the gift of grace to them in
him; as early as the covenant was made with him, and he was set up as the Mediator of
it; who was present to receive this promise as their head and representative for them,
and to whom it was made as federally considered in him, and in whom it was secured for
them; see 2Ti_1:1.
JAMISO , "In hope of eternal life — connected with the whole preceding
sentence. That whereon rests my aim as an apostle to promote the elect’s faith and full
knowledge of the truth, is, “the hope of eternal life” (Tit_2:13; Tit_3:7; Act_23:6; Act_
24:15; Act_28:20).
that cannot lie — (Rom_3:4; Rom_11:29; Heb_6:18).
promised before the world began — a contracted expression for “purposed
before the world began (literally, ‘before the ages of time’), and promised actually in
time,” the promise springing from the eternal purpose; as in 2Ti_1:9, the gift of grace
was the result of the eternal purpose “before the world began.”
RWP, "God who cannot lie (ho apseudēs theos). “The non-lying God.” Old adjective
(a privative and pseudēs), here only in N.T. See 2Ti_2:13. In Polycarp’s last prayer.
Promised (epēggeilato). First aorist middle indicative of epaggellō. Antithesis in
ephanerōsen de (manifested) in Tit_1:3 (first aorist active indicative of phaneroō). Same
contrast in Rom_16:25; Col_1:26.
Before times eternal (pro chronōn aiōnōn). Not to God’s purpose before time
began (Eph_1:4; 2Ti_1:9), but to definite promises (Rom_9:4) made in time (Lock).
“Long ages ago.” See note on Rom_16:25.
CALVI , "2.In the hope (or, on account of the hope) of eternal life This
undoubtedly denotes the cause; for that is the force of the Greek preposition ἐπί ;
and therefore it may be translated, “ account of the hope,” or “ the hope.” True

religion and the practice of godliness — begin with meditation on the heavenly life;
and in like manner, when Paul (Col_1:5) praises the faith and love of the Colossians,
he makes the cause and foundation of them to be “ hope laid up in heaven.” The
Sadducees and all who confine our hope to this world, whatever they may pretend,
can do nothing else than produce contempt of God, while they reduce men to the
condition of cattle. Accordingly, it ought always to be the aim of a good teacher, to
turn away the eyes of men from the world, that they may look up to heaven. I
readily acknowledge that we ought to value the glory of God more highly than our
salvation; but we are not now discussing the question which of these two ought to be
first in order. All that I say is — that men never seek God in a right manner till they
have confidence to approach to him; and, therefore, that we never apply our mind
to godliness till we have been instructed about the hope of the heavenly life. (210)
Which God promised before the times of ages. As Augustine translated the words ,
Πρὸ χρόνων αἰωνίων to mean — not “ times of ages” but “ times,” he gives himself
great uneasiness about “ eternity of times,” till at length he explains “ times” as
denoting those which go beyond all antiquity. 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,
“ thy seed shall all nations be blessed.” (Gen_22:18.)
or is this inconsistent with what he says, in another sense, (2Ti_1:9) that salvation
was given to men “ the times of ages.” The meaning of the word is still the same in
both passages; for, since the Greek word αἰών denotes an uninterrupted succession
of time from the beginning to the end of the world, Paul declares, in that passage,
that salvation was given or decreed for the elect of God before times began to flow.
But because in this passage he treats of the promise, he does not include all ages, so
as to lead us back beyond the creation of the world, but shews that many ages (211)
have elapsed since salvation was promised.
If any person prefer to view “ times of ages” as a concise expression for the ages
themselves, he is at liberty to do so. But because salvation was given by the eternal
election of God before it was promised, the act of giving salvation is put in that
passage (2Ti_1:9) before all ages, and therefore we must supply the word all. But
here it means nothing more than that the promise is more ancient than a long course
of ages, because it began immediately after the creation of the world. In the same
sense he shews that the gospel, which was to have been proclaimed when Christ rose
from the dead, had been promised in the Scriptures by the prophets; for there is a

wide difference between the promise which was formerly given to the fathers and
the present exhibition of grace.
Who cannot lie. This expression ἀψευδής is added for glorifying God, and still more
for confirming our faith. And, indeed, whenever the subject treated of is our
salvation, we ought to recollect that it is founded on the word of Him who can
neither deceive nor lie. Moreover, the only proof of the whole of religion is — the
unchangeable truth of God. (212)
(210) “ he shews that it will never be possible for men to dedicate themselves entirely
to the service of God, if they do not think more about God than about all things else.
In short, there is no living root, no faith no religion, till we have been led to heaven,
that is, till we know that God has not created us to keep us here in an earthly life
with brute beasts, but that he has adopted us to be his heritage, and reckons us to be
his children. If, therefore, we do not look up to heaven, it is impossible that we shall
have true devotion to surrender ourselves to God, or that there shall be any faith or
Christianity in us. And that is the reason why — among all who, in the present day,
are accounted Christians, and give themselves out to be such — there are very few
who have this true mark, which Paul has here given to all the children of God. It is
because all are occupied with the present life, and are so firmly bound to it, that
they cannot rise higher. ow perceiving this vice to be so common, so much the
more ought we to guard against it, and break the force of that which we cannot
altogether destroy, till we come into close fellowship with God, which will only be,
when the hope of eternal life shall be actually and sincerely formed in our hearts.”—
Fr. Ser.
(211) “Beaucoup de centeines d’.” — “ centuries of years.”
(212) “ a strange sort of men are these, that will endure to be so exposed, so scorned,
so trampled upon, as they that bear the Christian name commonly are? What is the
reason of it? What account will a reasonable man give, why he will so expose
himself? I will tell you the reason. ‘ we labor and suffer reproach, because we hope
in God, in the living God, and we are pretty well persuaded we shall not finally be
losers. We shall not have an ill bargain of it at last.’ As the same Apostle, when he
writes himself ‘ Apostle and servant of Jesus Christ’ seems to allow that he was to
doom himself to all the sufferings and calamities that the enemies of the Christian
cause could load him with and lay upon him, for his assuming to himself such names
of ‘ Apostle and servant of Jesus Christ.’ But why should Paul, — that wise and
prudent man, that learned man, that man of so considerable reputation among his
own countrymen — why should he come to be written among the Apostles and
servants of Jesus Christ? Why, saith he, it is in hope of eternal life, which God, that
cannot lie, hath promised. (Tit_1:1.) I avow myself an Apostle and servant of Jesus
Christ upon this inducement, and for this reason; and so I mean to continue unto
the end. It is the hope of eternal life which God, that cannot lie, hath promised to
me. He whose nature doth not allow him to deceive to whom it is impossible to lie, I

firmly and securely hope in him; and, therefore, I will readily dispose myself to
encounter all the difficulties and hardships which the service of Jesus Christ can lay
me open to.” — Howe.
PULPIT, "Who for that, A.V.; times eternal for the world began, A.V. In hope of
eternal life. This seems to be a further description of the scope or sphere of the
apostolate, which, as some take ἐπί , is based upon the hope of eternal life. Who
cannot lie ( ἀψευδής ); here only in the ew Testament, rarely in the LXX., but
common in classical Greek. The epithet is here used to show the certainty of the
fulfillment of the promise made before the ages (comp. Heb_6:18; um_23:19).
Before times eternal (see 2Ti_1:9, note). The translation, "before times eternal,"
conveys no sense; χρόνοι αἰώνοι are "the times of ages past" (Rom_16:25), placed in
opposition to the καιροί ἰδιοί , or to the "now" of 2Ti_1:10, in which the
manifestation of the promise took place.
BI, "In hope of eternal life
Christianity a hope-inspiring promise
I.
It is an absolutely certain promise. It is God’s premise, and God cannot lie.
II. It is an infinitely rich promise. “Eternal life,” i.e., eternal well-being.
III. It is a very old promise. “Before the world began.” (Homilist.)
Hope reaching beyond the revolutions of time
I. It is glorious in its object. “Eternal life”--a life of eternal goodness.
II. It is divine in its foundation.

1. Inviolable.
2. Eternal.
3. Conditional. (Homilist.)
Lessons
I. A glorious prospect--“Eternal life.”
II. A truth-speaking god--“That cannot lie” ( um_23:19; Heb_6:18).
III. An old-standing promise--“Before the world began.” (F. Wagstaff.)
The covenant--its deathless life and hope
I. The general doctrine.
1. God, he tells us, who cannot lie, made a certain promise before the world began.
ot, observe, formed a purpose merely. We know well, indeed, from many a
scripture, that He formed a purpose. But the apostle says that He did more,--that He
made a promise--and to this belongs the special character under which he presents
the adorable God here, “God that cannot lie.” But to whom was the promise made?
It could only be to the Son of God, our Lord Jesus Christ.
2. It was “eternal life” of which God, before the world began, made promise. The
Son of God could not receive such a promise for Himself. He could receive it only as
the predestined Mediator--the Head and Surety of a people “given to Him by the
Father,” to be in time redeemed by Him, and eternally saved.
3. And thus does there arise a third momentous truth, namely, that this promise
could be made to Christ only on a certain condition--only on supposition, and in
respect of His whole future obedience unto death in behalf of His people.

II. A hope unspeakably glorious and stable in its character.
1. Its glory. “Hope of eternal life.” I cannot tell what this is. “It doth not yet
appear,” etc. This, at least, we know, that the “eternal life” shall have in it the
expansion to the full of all the faculties and affections of the renewed nature; the
perfect harmony of those faculties and affections both among themselves and with
the will of the adorable God; the end of the last remnants of sin; all tears forever
dried up; body and soul reunited in a holy, deathless companionship, and made
perfectly blessed in the full enjoying of God to all eternity!
2. Its immovable stability.
(1) First, the apostle says that it is built on the “promise of God who cannot lie.” Ah,
if that is not security enough, then farewell, at least, to all possible security in the
universe!
(2) or is this a promise of God merely--one among many; it is, in a sort, the
promise, the promise pre-eminently, of Jehovah, as the words intimate, “eternal life
which God, that cannot lie, promised before the world began.” So we read, “This is
the promise that He hath promised us, even eternal life.” And again and again we
read of “eternal life,” as of the grand central blessing--“I give unto My sheep eternal
life.” “Thou hast given Him power over all flesh, that He should give eternal life to
as many as Thou hast given Him.” “Whoso eateth My flesh, etc., hath eternal life.”
(3) Again, the promise which this hope is built on was made by God “before the
world began.” See the immovable stability which lies here. For this world is one of
ceaseless fluctuations, vicissitudes. Had the promise arisen amidst the changes and
emergencies of time, then, one of them having begotten it, another might
peradventure have made a final end of it. But it was anterior to them all--made in
full foresight of them all--made an eternity before them all. And thus none of them
can in any wise affect its stability.
(4) The promise this hope is built on is, as we have seen, the promise of a covenant--
a promise made only on express and determinate conditions. And own that these
have been to the uttermost fulfilled, it has become matter of justice no less than
truth--of rectitude, as well as faithfulness. Concluding inferences:
1. See the absolute security of the ransomed Church of God, and each living
member of it.
2. Remember those words in Romans, “Therefore it is of faith, that it might be by
grace; to the end the promise might be sure to all the seed.” That is to say, there is
an open entrance for all of us, sinners, into the whole inviolable security of this
covenant of promise, by faith alone, without the deeds of the law--“it is of faith, that
it might be by grace.”

3. I end with the “hope” (daughter of the faith)--the undying hope--the “hope of
eternal life, which God, that cannot lie, promised before the world began.” What a
hope this for storms and tempests--“anchor of the soul” indeed, “sure and
steadfast”! What a hope for afflictions, to sustain under them; for duties, to carry
through them; for death and the grave, to give the victory over them! (C. J. Brown,
D. D.)
The grace of hope
I. Every faithful teacher must conceive it to be his duty to draw men’s hearts from
things below to the contemplation of things of an higher strain, and from seeking the
things tending to a temporal, unto such as belong to life eternal.
1. This was the aim of all the men of God, whose faithfulness the Scriptures hath
recommended unto our imitation. All that pedagogy during the law was only to
train men unto Christ, and to salvation by Him.
2. All other professions further men in their earthly estates, some employed about
the health of the body, some about the maintaining of men’s outward rights, some
about the framing of tender minds in human disciplines and sciences; all which
further our fellowship and society among men; only this, of all other professions,
furthereth men in their heavenly estate, and fitteth them, yea maketh up for them
their fellowship with God (Eph_4:11-12).
3. Hereby men lay a sure groundwork of profiting men in godliness, for this
expectation and desire of life eternal once wrought in the heart, it easily bringeth
men to the denial of themselves, both in bearing the cross for Christ, as Moses
esteemed highly of the rebuke of Christ--for he had respect unto the recompense of
reward--as also in stripping themselves of profits, pleasures, advancements, friends,
father, wife, children, liberty, yea, of life itself.
II. True faith never goes alone, but, as a queen, is attended with many other graces,
as knowledge, love, fear of God; among which hope here mentioned not only
adorneth and beautifieth, but strengtheneth and fortifieth the believer, and as a
helmet of salvation, causeth the Christian soldier to hold out in repentance and
obedience.
1. The original of it. It is a gift of God and obtained by prayer as faith also is,
whence the apostle prayeth that the God of our Lord Jesus Christ would give the
Ephesians to know what the hope is of his calling.

2. The subjects in whom it is. The saints, for as the practise of believers before
Christ to wait for His first coming in humility, as we read of Simeon, Hannah, and
many others, so now believers as constantly wait for his second coming and the
comforts of it (Rev_22:17).
3. The object of this hope. Things to come, and, namely, after the resurrection, life
eternal. In which regard the apostle calleth it a hope laid up in heaven, which is all
one with that in the text, hope of life eternal, unto which it lifteth up the heart and
affections. Where the excellency of the grace may be conceived from the excellency
of the object; it is not conversant about momentary and fleeting matters, nor
insisteth in things below, but about durable and eternal things to come; and not only
comforteth the soul here below on earth, but crowneth it hereafter in heaven.
4. It is added in the description that this grace of hope doth firmly and not
waveringly expect this eminent object, and this it doth, both because it is grounded
not upon man’s merit, power, or promises, but upon the most firm promise of God,
as also in that the Holy Ghost, who first worketh it, doth also nourish it, yea, and so
sealeth it up unto the heart as it can never make ashamed; it may, indeed, be tossed
and shaken with many kinds of temptations, yet in the patient attending upon the
Lord it holdeth out and faileth not. (T. Taylor, D. D.)
Eternal life
I. What is that eternal life which is the object of faith and expectation? Complete
deliverance from all evil, and the positive and perfect enjoyment of all good forever.
II. Why do we relieve in it?
1. God has promised it.
2. Christ has actually taken possession of it.
3. The Holy Spirit, given to them that believe, is expressly said to be the earnest and
first fruits of eternal life.
4. The real Christian has an undoubted and undeceiving foretaste of this
blessedness.
III. The influence which our relief of this great truth should have upon our spirit

and conduct.
1. It should influence us to a due consideration of, and a diligent preparation for, the
eternity to which we are destined.
2. It should influence us to a decided consecration of ourselves to that blessed
Master whose service on earth is connected with so great and so substantial a
reward in heaven.
3. It should induce us to a cheerful renunciation of the world as our portion.
4. It should influence us to cheerful and patient suffering under all the ills which can
possibly crowd upon us in the present state of existence.
5. It should influence us to indefatigable diligence in seeking the salvation of the
human soul.
6. Lastly, what comfort may not this subject inspire in the prospect of our departure
hence, our descent into the cold grave, and our introduction into that state, of which
we have feebly enunciated the reality. (G. Clayton, M. A.)
The inspiration of hope
“Look up!” thundered the captain of a vessel, as his boy grew giddy while gazing
from the topmast,--“look up!” The boy looked up, and returned in safety. Young
man, look up, and you will succeed. ever look down and despair. Leave dangers
uncured for, and push on. If you falter, you lose. Do right, and trust in God.
God, that cannot lie
What God cannot do
Truth once reigned supreme upon our globe, and then earth was Paradise. Man
knew no sorrow while he was ignorant of falsehood. Falsehood is everywhere; it is
entertained both by the lowest and the highest; it permeates all society. In the so-
called religious world, which should be as the Holy of Holies, here too, the lie has
insinuated itself. We have everywhere to battle with falsehood, and if we are to bless
the world, we must confront it with sturdy face and zealous spirit. God’s purpose is
to drive the lie out of the world, and be this your purpose and mine. After
wandering over the sandy desert of deceit, how pleasant is it to reach our text, and
feel that one spot at least is verdant with eternal truth. Blessed be Thou, O God, for
Thou canst not lie.

I. The truth of the text.
1. God is not subject to those infirmities which lead us into falsehood. You and I are
such that we can know in the heart, and yet with the tongue deny; but God is one
and indivisible; God is light, and in Him is no darkness at all; with Him is no
variableness, neither shadow of turning.
2. The scriptural idea of God forbids that He should lie. The very word “God”
comprehendeth everything which is good and great. Admit the lie, and to us at once
there would be nothing but the black darkness of atheism forever. I could neither
love, worship, nor obey a lying God.
3. God is too wise to lie. Falsehood is the expedient of a fool.
4. And the lie is the method of the little and the mean. You know that a great man
does not lie; a good man can never be false. Put goodness and greatness together,
and a lie is altogether incongruous to the character. ow God is too great to need
the lie, and too good to wish to do such a thing; both His greatness and His goodness
repel the thought.
5. What motive could God have for lying? When a man lies it is that he may gain
something, but “the cattle on a thousand hills” are God’s, and all the beasts of the
forest, and all the flocks of the meadows. Mines of inexhaustible riches are His, and
treasures of infinite power and wisdom. He cannot gain aught by untruth, for “the
earth is the Lord’s, and the fulness thereof”; wherefore, then, should He lie?
6. Moreover, we may add to all this the experience of men with regard to God. It has
been evident enough in all ages that God cannot lie.
II. The breadth of meaning in the text. When we are told in Scripture that God
cannot lie, there is usually associated with the idea the thought of immutability. As
for instance--“He is not a man that He should lie, nor the son of man that He should
repent.” We understand by it, not only that He cannot say what is untrue, but that
having said something which is true He never changes from it, and does not by any
possibility alter His purpose or retract His word. This is very consolatory to the
Christian, that whatever God has said in the Divine purpose is never changed. The
decrees of God were not written upon sand, but upon the eternal brass of His
unchangeable nature. There is no shadow of a lie upon anything which God thinks,
or speaks, or does. He cannot lie in His prophecies. How solemnly true have they
been! Ask the wastes of ineveh; turn to the mounds of Babylon; let the traveller
speak concerning Idumea and Petra. Has God’s curse been an idle word? o, not in
one single case. As God is true in His prophecies, so is He faithful to His promises.
His threatenings are true also. Ah! sinner, thou mayst go on in thy ways for many a
day, but thy sin shall find thee out at the last.

III. How we ought to act towards god if it be true that he is a “god that cannot lie.”
1. If it be so that God cannot lie, then it must be the natural duty of all His creatures
to believe Him if I doubt God, as far as I am able I rob Him of His honour; I am, in
fact, living an open traitor and a sworn rebel against God, upon whom I heap the
daily insult of daring to doubt Him.
2. If we were absolutely sure that there lived on earth a person who could not lie,
bow would you treat him? Well, I think you would cultivate his acquaintance.
3. If we knew a man who could not lie, we should believe him, methinks, without an
oath. To say “He has promised and will perform; He has said that whosoever
believeth in Christ is not condemned; I do believe in Christ, and therefore I am not
condemned,” this is genuine faith.
4. Again, if we knew a man who could not lie, we should believe him in the teeth of
fifty witnesses the other way. Why, we should say, “they may say what they will, but
they can lie.” This shows us that we ought to believe God in the teeth of every
contradiction. Even if outward providence should come to you, and say that God
has forsaken you, that is only one; and even if fifty trials should all say that God has
forsaken you, yet, as God says, “I will never leave thee, nor forsake thee,” which will
you take--the one promise of God who cannot lie, or the fifty outward providences
which you cannot interpret?
5. If a man were introduced to us, and we were certain that he could not lie, we
should believe everything he said, however incredible it might appear to us at first
sight to be. It does seem very incredible at first sight that God should take a sinner,
full of sin, and forgive all his iniquities in one moment, simply and only upon the
ground of the sinner believing in Christ. But supposing it should seem too good to be
true, yet, since you have it upon the testimony of One who “cannot lie,” I pray you
believe it. (C. H. Spurgeon.)
Lessons:
1. If God cannot lie, then whatsoever His ministers promise or threaten from Him,
and out of His Word, is above all exception; seeing He hath spoken it, who cannot
lie, deceive, or be deceived; which should stir up every man to give glory unto God
(as Abraham did) by sealing to His truth--that is, by believing and applying unto his
own soul every word that proceedeth out of the mouth of God, for whosoever thus
receiveth His testimony hath sealed that God is true, than which no greater glory
can be given unto Him. Whereas not to believe Him on His Word is as high a
dishonour as any man can cast upon Him, for it is to give God the lie; he that
believeth not hath made Him a liar, which in manners and civility we could not offer

to our equal, and which even a mean man would scorn to put up at our hands.
2. Seeing God cannot lie let every one of us labour to express this virtue of God--
first, and especially the minister in his place, seeing he speaketh from God; nay, God
speaketh by him, he must therefore deliver true sayings worthy of all men to be
received, that he may say in his own heart that which Paul spake of himself, “I
speak the truth in Christ, I lie not,” and justify that of His doctrine which Paul did
of his writings, “the things which now I write unto you, behold I witness before God
that I lie not.” (T. Taylor, D. D.)
God cannot lie
I. An argument for trust. God, in all views of His character, may be safely trusted.
He is wise, mighty, good, and faithful.
II. An argument for truth. God, who cannot lie Himself, hates lying in others. Be
truthful, for God cannot be deceived. (J. Edmond, D.D.)
Promised before the world began
All the promises, promises to Christ
St. Paul speaks only of the promise of “eternal life,” but you will admit at once that
such a promise must be regarded as including every other. In promising “eternal
life,” God is to be considered as promising whatsoever is required for the attaining
eternal life. The promise of eternal life is a sort of summary of all the promises; for
every other promise has to do with something which is helpful to us in our course;
with those assistances in duty, or those supports under trial, without which eternal
life can never be reached. To whom, then, did He make the promise? If He promised
before the world began, He must have promised before there were any human
beings, with whom to enter into covenant. If the promise were then made, the two
contracting parties must have been then in existence or intercourse; whereas there
was then certainly no Church, no man, to form a covenant with the Almighty. There
can be little debate that it must have been to Christ, the second Person in the ever-
blessed Trinity, that God made the “promise of eternal life before the world began.”
“Before the world began” the apostasy of our race was contemplated and provided
for in the councils of heaven. A solemn covenant was entered into between the
Persons of the Trinity, each undertaking an amazing part in the plan for our
redemption; and though the Mediator had not then assumed human form, He

already acted as the Head or Representative of the Church, engaging to offer
Himself as a sacrifice for sin, and receiving in return the promise that the sacrifice
should be accepted, and should prevail to the full salvation of all such as believe on
His name. Eternal life was promised to Christ, on behalf of the Church; it was
promised to the Church for the sake of Christ; or, rather, it was promised to Christ,
as that result of His obedience and endurance in the flesh, which He might bestow
on all those who should have faith in the propitiation. But whilst this seems
sufficient to explain the strangeness of our text, you can hardly fail to observe that
the explanation involves a great general doctrine or truth; even the same doctrine or
truth which is elsewhere announced by St. Paul when, speaking of Christ, he says
that “all the promises of God are in Him yea and amen”; in other words, that God
has promised nothing to man, but in Christ or on account of Christ, and that all that
He hath thus promised hath on His account been fulfilled. In order to the clearing
and understanding of this, you are to observe that Adam, as the father of all men,
steed federally in their place. And when the whole race had thus fallen, in the
person of their representative, there were no blessings and no mercies for which
man could look. Human nature had become so necessarily and entirely exposed to
Divine vengeance that there was no room whatsoever for promise. Therefore, if He
promised at all, it could only have been in virtue of His having covenanted with
another Head; with One who had put the race which He represented into such a
moral position, that it would no longer be at variance with the Divine character, to
extend to them the offices of friendship. Because it was His own Son who had
undertaken to be this Head of humanity, and because it was therefore certain that
the required ransom would be paid to the last farthing, God could immediately open
to man the fountain of His benevolence, and deal with man as a being who stood
within the possibilities of forgiveness and immortality. But if this be the true
account why, after his transgression, man could still be the object of the promises of
God, it follows distinctly that, according to the doctrine of our text, these promises,
however announced to the sinner at or after the time of his sin, were promises
originally made to another; and that, too, “before the world began.” There could
have been no promises, it appears, had not “the Word which was in the beginning
with God, and which was God,” previously engaged to become the Surety for the
beings who had just woven death and woe and shame into their inheritance.
Assuredly it follows from this that whatsoever is now promised to man is not
promised to man in himself but to man in his representative. It must have been
promised to Christ before it was promised to man; or rather, the promise must have
been made unto Christ though the thing promised should be given to man. Fix not,
then, as the origin of a promise, the occasion when the promise was clothed in
human speech; associate not the making of that promise with the human being to
whom it was first uttered. The promise was made before man was created; the
promise was given to a higher than man, to a higher than any finite being. And
when you have taken, as you justly may, all the promises of God, and gathered them
into the one emphatic summary, the “promise of eternal life,” you are not to say,
“This clause of the promise was made to Adam, this to Moses, this to David, this to
Paul”; you are to say, generally, of the whole, with the apostle in our text, that
“God, which cannot lie, promised it”--and to whom could He then promise but to
Christ?--“promised it before the world began.” ow we have been so occupied with

the great doctrine of our text, with the fact of all God’s promises being promised to
Christ, and to us only for the sake of Christ, and in virtue of His merits, that we
have made no reference to what St. Paul here says of God’s truthfulness--“God, that
cannot lie.” He uses a similar expression in his Epistle to the Hebrews: “That by two
immutable things, in which it was impossible for God to lie, we might have a strong
consolation.” It is one of Satan’s most frequent and dangerous devices, to put before
you your unworthiness, and to strive to make this hide the rich provisions of grace.
It looks so like genuine humility, to think oneself unworthy to have a promise made
good, that the Christian will almost fancy it a duty to encourage the suspicion which
the devil has injected. But you are to remember that your own unworthiness has
nothing whatsoever to do either with the making or the performing the promise.
God did not originally make the promise to you; He made it to His own dear Son,
even to Christ, “before the world began”; and the performing the promise, the
making good His own Word, is this to be contingent on anything excellent in
yourselves? ay, it is for His own sake, for the glory of His own great name, that He
accomplishes His gracious declaration. He is faithful, He “cannot lie”; heaven and
earth may pass away, but not one jot nor one tittle can fail of all which He hath
covenanted with Christ, and, through Christ, with the meanest of His followers. (H.
Melvill, B. D.)
3 and which now at his appointed season he has
brought to light through the preaching entrusted
to me by the command of God our Savior,
BAR ES, "But hath in due times - At the proper time; the time which he had
intended; the best time: see the notes at 1Ti_2:6; compare the notes at Mat_2:2.
Manifested his word through preaching - See the notes at 2Ti_2:10. The
meaning here is, that he has made known his eternal purpose through the preaching of
the gospel; compare the notes at Rom_10:14-15.
Which is committed unto me - Not exclusively, but in common with others; see
the notes at 2Ti_1:11.
According to the commandment of God our Saviour - Paul always claimed to
be divinely commissioned, and affirmed that he was engaged in the work of preaching by
the authority of God; see Gal_1:1-12; 1Co_1:1; Rom_1:1-4.

Titus 1 commentary

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Titus 1 commentary