T I T
U S
CHAP. I.
In
this chapter we have, I. The preface or introduction to the epistle, showing
from and to whom it was written, with the apostle's salutation and prayer for
Titus, wishing all blessings to him, ver. 1-4. II. Entrance into the matter,
by signifying the end of Titus's being left at
Crete, ver. 5. III. And how the same should be
pursued in reference both to good and bad ministers, ver. 6, to the end.
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Introduction;
The Apostle's Charge to Titus.
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A. D. 66.
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1 Paul, a servant of God, and an apostle of
Jesus Christ, according to the faith of God's elect, and the acknowledging of
the truth which is after godliness; 2 In hope of eternal life,
which God, that cannot lie, promised before the world began; 3 But
hath in due times manifested his word through preaching, which is committed
unto me according to the commandment of God our Saviour; 4 To
Titus, mine own son after the common faith: Grace, mercy, and
peace, from God the Father and the Lord Jesus Christ our Saviour.
Here is the preface to the epistle, showing,
I. The writer. Paul, a Gentile name taken by the apostle of the
Gentiles, Acts xiii. 9, 46, 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. i. 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. i. 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 (1 Pet. i. 2), and in these the Holy Spirit
works precious divine faith, proper to those who are chosen to eternal life (2
Thess. ii. 13, 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. i. 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, Phil. ii. 15, 16. With the heart man believes to
righteousness, and with the mouth confession is made unto salvation, Rom.
x. 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 (orfor)
hope of eternal life, v. 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
cronwn aiwniwn is before ancient times, or
many years ago, referring to the promise darkly delivered, Gen. iii. 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,
&c. No wonder if the contempt of it be punished severely, since he has not
only promised it of old, but (v. 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. 1
Cor. ix. 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 (Acts ix. 15, 17, and ch. xxii.
10, 14, 15), and again when Christ appeared to him, v. 17-21. 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, 1 Cor. iv. 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.
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Ordination
of Elders.
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A. D. 66.
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5 For this cause left I thee in Crete, that
thou shouldest set in order the things that are wanting, and ordain elders in
every city, as I had appointed thee:
Here is the end expressed,
I. More generally: For this cause left I thee in Crete, that thou shouldst
set in order the things that are wanting. This was the business of
evangelists (in which office Titus was), to water where the apostles had
planted (1 Cor. iii. 6), furthering and finishing what they had begun; so much
epidiorqoun imports, to
order after another. Titus was to go on in settling what the apostle
himself had not time for, in his short stay there. Observe, 1. The apostle's
great diligence in the gospel; when he had set things on foot in one place, he
hastened away to another. He was debtor to the Greeks and to the barbarians,
and laboured to spread the gospel as far as he could among them all. And, 2.
His faithfulness and prudence. He neglected not the places that he went from;
but left some to cultivate the young plantation, and carry on what was begun.
3. His humility; he disdained not to be helped in his work, and that by such
as were not of so high a rank in the ministry, nor of so great gifts and
furniture, as himself; so that the gospel might be furthered and the good of
souls promoted, he willingly used the hands of others in it: a fit example for
exciting zeal and industry, and engaging to faithfulness and care of the
flock, and present or absent, living and dying, for ministers, as much as in
them lies, to provide for the spiritual edification and comfort of their
people. We may here also observe, 4. That Titus, though inferior to an
apostle, was yet above the ordinary fixed pastors or bishops, who were to tend
particular churches as their peculiar stated charge; but Titus was in a higher
sphere, to ordain such ordinary pastors where wanting, and settle things in
their first state and form, and then to pass to other places for like service
as there might be need. Titus was not only a minister of the catholic church
(as all others also are), but a catholic minister. Others had power habitual,
and in actu primo, to minister any where, upon call and opportunity;
but evangelists, such as Titus was, had power in actu secundo et exercito,
and could exercise their ministry wherever they came, and claim maintenance of
the churches. They were every where actually in their diocese or province, and
had a right to direct and preside among the ordinary pastors and ministers.
Where an apostle could act as an apostle an evangelist could act as an
evangelist; for they worked the work of the Lord as they did (1 Cor.
xvi. 10), in a like unfixed and itinerant manner. Here at Crete Titus was but
occasionally, and for a short time; Paul willed him to despatch the business
he was left for, and come to him at Nicopolis, where he purposed to winter;
after this he was sent to Corinth, was with the apostle at Rome, and was sent
thence into Dalmatia, which is the last we read of him in scripture, so that
from scripture no fixed episcopacy in him does appear; he left Crete, and we
find not that he returned thither any more. But what power had either Paul or
Titus here? Was not what they did an encroachment on the rights of civil
rulers? In no sort; they came not to meddle with the civil rights of any. Luke
xii. 14, Who made me a judge or a divider over you? Their work was
spiritual, to be carried on by conviction and persuasion, no way interfering
with, or prejudicing, or weakening, the power of magistrates, but rather
securing and strengthening it; the things wanting were not such as
civil magistrates are the fountains or authors of, but divine and spiritual
ordinances, and appointments for spiritual ends, derived from Christ the king
and head of the church: for settling these was Titus left. And observe, No
easy thing is it to raise churches, and bring them to perfection. Paul had
himself been here labouring, and yet were there things wanting; materials are
out of square, need much hewing and fitting, to bring them into right form,
and, when they are set therein, to hold and keep them so. The best are apt to
decay and to go out of order. Ministers are to help against this, to get what
is amiss rectified, and what is wanting supplied. This in general was Titus's
work in Crete: and,
II. In special: To ordain elders in every city, that is, ministers, who
were mostly out of the elder and most understanding and experienced
Christians; or, if younger in years, yet such as were grave and solid in their
deportment and manners. These were to be set where there was any fit number of
Christians, as in larger towns and cities was usually the case; though
villages, too, might have them where there were Christians enough for it.
These presbyters or elders were to have the ordinary and stated care and
charge of the churches; to feed and govern them, and perform all pastoral work
and duty in and towards them. The word is used sometimes more largely for any
who bear ecclesiastical function in the church, and so the apostles were presbyters
or elders (1 Pet. v. 1); but here it is meant of ordinary fixed
pastors, who laboured in the word and doctrine, and were over the
churches in the Lord; such as are described here throughout the chapter.
This word presbyter some use in the same sense as sacerdos, and
translate it priest, a term not given to gospel ministers, unless in a
figurative or allusive way, as all God's people are said to be made kings
and priests unto God (iereiV,
not presbuterouV), to
offer up spiritual sacrifices of prayers, praises, and alms. But properly we
have no priest under the gospel, except Christ alone, the high priest of
our profession (Heb. iii. 1), who offered up himself a sacrifice to God
for us, and ever lives, in virtue thereof, to make intercession in our behalf.
Presbyters here therefore are not proper priests, to offer sacrifices, either
typical or real; but only gospel ministers, to dispense Christ's ordinances,
and to feed the church of God, over which the Holy Ghost has made them
overseers. Observe, 1. A church without a fixed and standing ministry in
it is imperfect and wanting. 2. Where a fit number of believers is, presbyters
or elders must be set; their continuance in churches is as necessary as their
first appointment, for perfecting the saints, and edifying the body of
Christ, till all come to a perfect man in Christ, till the whole number of
God's chosen be called and united to Christ in one body, and brought to their
full stature and strength, and that measure of grace that is proper and
designed for them, Eph. iv. 12, 13. This is work that must and will be doing
to the world's end, to which therefore the necessary and appointed means for
it must last. What praise is due to God for such an institution! What
thankfulness from those that enjoy the benefits of it! What pity and prayer
for such as want it! Pray the Lord of the harvest that he will send forth
labourers into his harvest. Faith comes by hearing, and is preserved,
maintained, and made fruitful, through it also. Ignorance and corruption,
decays of good and increase of all evil, come by want of a teaching and
quickening ministry. On such accounts therefore was Titus left in Crete, to
set in order the things that were wanting, and to ordain elders in every city;
but this he was to do, not ad libitum, or according to his own will or
fancy, but according to apostolic direction.
III. The rule of his proceeding: As I had appointed thee, probably when
he was going from him, and in the presence and hearing of others, to which he
may now refer, not so much for Titus's own sake as for the people's, that they
might the more readily yield obedience to Titus, knowing and observing that in
what he did he was warranted and supported by apostolic injunction and
authority. As under the law all things were to be made according to the
pattern shown to Moses in the mount; so under the gospel all must be ordered
and managed according to the direction of Christ, and of his chief ministers,
who were infallibly guided by him. Human traditions and inventions may not be
brought into the church of God. Prudent disposals for carrying on the ends of
Christ's appointments, according to the general rules of the word, there may,
yea, must be; but none may alter any thing in the substance of the faith or
worship, or order and discipline, of the churches. If an evangelist might not
do any thing but by appointment, much less may others. The church is the house
of God, and to him it belongs to appoint the officers and orders of it, as he
pleases: the as here refers to the qualifications and character of the
elders that he was to ordain: "Ordain elders in every city, as I
appointed thee, such as I then described and shall now again more
particularly point out to thee," which he does from the sixth verse to
the ninth inclusive.
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The
Qualifications of a Bishop; The Necessity of Sharp Reproof.
A. D. 66.
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6 If any be blameless, the husband of one wife,
having faithful children not accused of riot or unruly. 7 For a
bishop must be blameless, as the steward of God; not selfwilled, not soon
angry, not given to wine, no striker, not given to filthy lucre; 8
But a lover of hospitality, a lover of good men, sober, just, holy,
temperate; 9 Holding fast the faithful word as he hath been
taught, that he may be able by sound doctrine both to exhort and to convince
the gainsayers. 10 For there are many unruly and vain talkers and
deceivers, specially they of the circumcision: 11 Whose mouths
must be stopped, who subvert whole houses, teaching things which they ought
not, for filthy lucre's sake. 12 One of themselves, even a
prophet of their own, said, The Cretians are alway liars, evil beasts,
slow bellies. 13 This witness is true. Wherefore rebuke them
sharply, that they may be sound in the faith; 14 Not giving heed
to Jewish fables, and commandments of men, that turn from the truth.
15 Unto the pure all things are pure: but unto them that are defiled
and unbelieving is nothing pure; but even their mind and conscience is
defiled. 16 They profess that they know God; but in works they
deny him, being abominable, and disobedient, and unto every good work
reprobate.
The apostle here gives Titus directions about ordination, showing whom he
should ordain, and whom not.
I. Of those whom he should ordain. He points out their qualifications and
virtues; such as respect their life and manners, and such as relate to their
doctrine: the former in the sixth, seventh, and eighth verses, and the latter
in the ninth.
1. Their qualifications respecting their life and manners are,
(1.) More general: If any be blameless; not absolutely without fault,
so none are, for there is none that liveth and sinneth not; nor
altogether unblamed, this is rare and difficult. Christ himself and his
apostles were blamed, though not worthy of it. In Christ thee was certainly
nothing blamable; and his apostles were not such as their enemies charged them
to be. But the meaning is, He must be one who lies not under an ill character;
but rather must have good report, even from those that are without; not
grossly or scandalously guilty, so as would bring reproach upon the holy
function; he must not be such a one.
(2.) More particularly.
[1.] There is his relative character. In his own person, he must be of
conjugal chastity: The husband of one wife. The church of Rome says the
husband of no wife, but from the beginning it was not so; marriage is
an ordinance from which no profession nor calling is a bar. 1 Cor. ix. 5, Have
I not power, says Paul, to lead about a sister, a wife, as well as
other apostles? Forbidding to marry is one of the erroneous doctrines of
the antichristian church, 1 Tim. iv. 3. Not that ministers must be
married; this is not meant; but the husband of one wife may be either
not having divorced his wife and married another (as was too common among
those of the circumcision, even for slight causes), or the husband of one
wife, that is, at one and the same time, no bigamist; not that he might
not be married to more than one wife successively, but, being married, he must
have but one wife at once, not two or more, according to the too common sinful
practice of those times, by a perverse imitation of the patriarchs, from which
evil custom our Lord taught a reformation. Polygamy is scandalous in any, as
also having a harlot or concubine with his lawful wife; such sin, or any
wanton libidinous demeanour, must be very remote from such as would enter into
so sacred a function. And, as to his children, having faithful children,
obedient and good, brought up in the true Christian faith, and living
according to it, at least as far as the endeavours of the parents can avail.
It is for the honour of ministers that their children be faithful and pious,
and such as become their religion. Not accused of riot, nor unruly, not
justly so accused, as having given ground and occasion for it, for otherwise
the most innocent may be falsely so charged; they must look to it therefore
that there be no colour for such censure. Children so faithful, and obedient,
and temperate, will be a good sign of faithfulness and diligence in the parent
who has so educated and instructed them; and, from his faithfulness in the
less, there may be encouragement to commit to him the greater, the rule and
government of the church of God. The ground of this qualification is shown
from the nature of his office (v. 7): For a bishop must be
blameless, as the steward of God. Those before termed presbyters, or
elders, are in this verse styled bishops; and such they were, having no
ordinary fixed and standing officers above them. Titus's business here, it is
plain, was but occasional, and his stay short, as was before noted. Having
ordained elders, and settled in their due form, he went and left all (for
aught that appears in scripture) in the hands of those elders whom the apostle
here calls bishops and stewards of God. We read not in the sacred writings of
any successor he had in Crete; but to those elders or bishops was committed
the full charge of feeding, ruling, and watching over their flock; they wanted
not any powers necessary for carrying on religion and the ministry of it among
them, and committing it down to succeeding ages. Now, being such bishops and
overseers of the flock, who were to be examples to them, and God's stewards to
take care of the affairs of his house, to provide for and dispense to them
things needful, there is great reason that their character should be clear and
good, that they should be blameless. How else could it be but that religion
must suffer, their work be hindered, and souls prejudiced and endangered, whom
they were set to save? These are the relative qualifications with the ground
of them.
[2.] The more absolute ones are expressed, First, Negatively, showing
what an elder or bishop must not be: Not self-willed. The prohibition
is of large extent, excluding self-opinion, or overweening conceit of parts
and abilities, and abounding in one's own sense,--self-love, and self-seeking,
making self the centre of all,--also self-confidence and trust, and
self-pleasing, little regarding or setting by others,--being proud, stubborn,
froward, inflexible, set on one's own will and way, or churlish as Nabal: such
is the sense expositors have affixed to the term. A great honour it is to a
minister not to be thus affected, to be ready to ask and to take advice, to be
ready to defer as much as reasonably may be to the mind and will of others,
becoming all things to all men, that they may gain some. Not soon angry,
mh orgilon, not one of
a hasty angry temper, soon and easily provoked and inflamed. How unfit are
those to govern a church who cannot govern themselves, or their own turbulent
and unruly passions! The minister must be meek and gentle, and patient towards
all men. Not given to wine; thee is no greater reproach on a minister
than to be a wine-bibber, one who loves it, and gives himself undue liberty
this way who continues at the wine or strong drink till it inflames him.
Seasonable and moderate use of this, as of the other good creatures of God, is
not unlawful. Use a little wine for thy stomach's sake, and thine often
infirmities, said Paul to Timothy, 1 Tim. v. 23. But excess therein is
shameful in all, especially in a minister. Wine takes away the heart,
turns the man into a brute: here most proper is that exhortation of the
apostle (Eph. v. 18), Be not drunk with wine, wherein is excess; but be
filled with the Spirit. Here is no exceeding, but in the former too easily
there may: take heed therefore of going too near the brink. No striker,
in any quarrelsome or contentious manner, not injuriously nor out of revenge,
with cruelty or unnecessary roughness. Not given to filthy lucre; not
greedy of it (as 1 Tim. iii. 3), whereby is not meant refusing a just return
for their labours, in order to their necessary support and comfort; but not
making gain their first or chief end, not entering into the ministry nor
managing it with base worldly views. Nothing is more unbecoming a minister,
who is to direct his own and others' eyes to another world, than to be too
intent upon this. It is called filthy lucre, from its defiling the soul
that inordinately affects or greedily looks after it, as if it were any
otherwise desirable than for the good and lawful uses of it. Thus of the
negative part of the bishop's character. But, Secondly, Positively: he
must be (v. 8) a lover of hospitality, as an evidence that he is
not given to filthy lucre, but is willing to use what he has to the best
purposes, not laying up for himself, so as to hinder charitable laying out for
the good of others; receiving and entertaining strangers (as the word
imports), a great and necessary office of love, especially in those times of
affliction and distress, when Christians were made to fly and wander for
safety from persecution and enemies, or in travelling to and fro where there
were not such public houses for reception as in our days, nor, it may be, had
many poor saints sufficiency of their own for such uses--then to receive and
entertain them was good and pleasing to God. And such a spirit and practice,
according to ability and occasion, are very becoming such as should be
examples of good works. A lover of good men, or of good things;
ministers should be exemplary in both; this will evince their open piety, and
likeness to God and their Master Jesus Christ: Do good to all, but
especially to those of the household of faith, those who are the excellent
of the earth, in whom should be all our delight. Sober, or prudent,
as the word signifies; a needful grace in a minister both for his ministerial
and personal carriage and management. He should be a wise steward, and one who
is not rash, or foolish, or heady; but who can govern well his passions and
affections. Just in things belonging to civil life, and moral
righteousness, and equity in dealings, giving to all their due. Holy,
in what concerns religion; one who reverences and worships God, and is of a
spiritual and heavenly conversation. Temperate; it comes from a word
that signifies strength, and denotes one who has power over his
appetite and affections, or, in things lawful, can, for good ends, restrain
and hold them in. Nothing is more becoming a minister than such things as
these, sobriety, temperance, justice, and holiness--sober in
respect of himself, just and righteous towards all men, and holy towards God.
And thus of the qualifications respecting the minister's life and manners,
relative and absolute, negative and positive, what he must not, and what he
must, be and do.
2. As to doctrine,
(1.) Here is his duty: Holding fast the faithful word, as he has been
taught, keeping close to the doctrine of Christ, the word of his grace,
adhering thereto according to the instructions he has received--holding it
fast in his own belief and profession, and in teaching others. Observe, [1.]
The word of God, revealed in the scripture, is a true and infallible word; the
word of him that is the amen, the true and faithful witness, and whose
Spirit guided the penmen of it. Holy men of God spoke as they were moved by
the Holy Ghost. [2.] Ministers must hold fast, and hold forth, the
faithful word in their teaching and life. I have kept the faith, was
Paul's comfort (2 Tim. iv. 7), and not shunned to declare the whole counsel
of God; there was his faithfulness, Acts xx. 27.
(2.) Here is the end: That he may be able, by sound doctrine, both to
exhort, and to convince the gainsayers, to persuade and draw others to the
true faith, and to convince the contrary-minded. How should he do this if he
himself were uncertain or unsteady, not holding fast that faithful word and
sound doctrine which should be the matter of this teaching, and the means
and ground of convincing those that oppose the truth? We see here summarily
the great work of the ministry--to exhort those who are willing to know and do
their duty, and to convince those that contradict, both which are to be done
by sound doctrine, that is, in a rational instructive way, by
scripture-arguments and testimonies, which are the infallible words of truth,
what all may and should rest and be satisfied in and determined by. And thus
of the qualifications of the elders whom Titus was to ordain.
II. The apostle's directory shows whom he should reject or avoid--men of
another character, the mention of whom is brought in as a reason of the care
he had recommended about the qualifications of ministers, why they should be
such, and only such, as he had described. The reasons he takes both from bad
teachers and hearers among them, v. 10, to the end.
1. From bad teachers. (1.) Those false teachers are described. They were unruly,
headstrong and ambitious of power, refractory and untractable (as some render
it), and such as would not bear nor submit themselves to the discipline and
necessary order in the church, impatient of good government and of sound
doctrine. And vain talkers and deceivers, conceiting themselves to be
wise, but really foolish, and thence great talkers, falling into errors and
mistakes, and fond of them, and studious and industrious to draw others into
the same. Many such there were, especially those of the circumcision,
converts as they pretended, at least, from the Jews, who yet were for mingling
Judaism and Christianity together, and so making a corrupt medley. These were
the false teachers. (2.) Here is the apostle's direction how to deal with them
(v. 11): Their mouths must be stopped; not by outward force
(Titus had no such power, nor was this the gospel method), but by confutation
and conviction, showing them their error, not giving place to them even for
an hour. In case of obstinacy indeed, breaking the peace of the church,
and corrupting other churches, censures are to have place, the last means for
recovering the faulty and preventing the hurt of many. Observe, Faithful
ministers must oppose seducers in good time, that, their folly being made
manifest, they may proceed no further. (3.) The reasons are given for
this. [1.] From the pernicious effects of their errors: They subvert whole
houses, teaching things which they ought not (namely, the necessity of
circumcision, and of keeping the law of Moses, &c.), so subverting the
gospel and the souls of men; not some few only, but whole families. It was
unjustly charged on the apostles that they turned the world upside down;
but justly on these false teachers that they drew many from the true faith to
their ruin: the mouths of such should be stopped, especially considering, [2.]
Their base end in what they do: For filthy lucre's sake, serving a
worldly interest under pretence of religion. Love of money is the root of
all evil. Most fit it is that such should be resisted, confuted, and put
to shame, by sound doctrine, and reasons from the scriptures. Thus of the
grounds respecting the bad teachers.
II. In reference to their people or hearers, who are described from ancient
testimony given of them.
1. Here is the witness (v. 12): One of themselves, even a prophet of
their own, that is, one of the Cretans, not of the Jews, Epimenides a
Greek poet, likely to know and unlikely to slander them. A prophet of their
own; so their poets were accounted, writers of divine oracles; these often
witnessed against the vices of the people: Aratus, Epimenides, and others
among the Greeks; Horace, Juvenal, and Persius, among the Latins: much
smartness did they use against divers vices.
2. Here is the matter of his testimony: KrhteV aei
yeustai, kaka qhria, gastereV argai--The Cretans
are always liars, evil beasts, slow bellies. Even to a proverb, they were
infamous for falsehood and lying; krhtizein,
to play the Cretan, or to lie, is the same; and they were compared to
evil beasts for their sly hurtfulness and savage nature, and called slow
bellies for their laziness and sensuality, more inclined to eat than to work
and live by some honest employment. Observe, Such scandalous vices as were the
reproach of heathens should be far from Christians: falsehood and lying,
invidious craft and cruelty, all beastly and sensual practices, with idleness
and sloth, are sins condemned by the light of nature. For these were the
Cretans taxed by their own poets.
3. Here is the verification of this by the apostle himself: v. 13. This
witness is true, The apostle saw too much ground for that character. The
temper of some nations is more inclined to some vices than others. The Cretans
were too generally such as here described, slothful and ill-natured, false and
perfidious, as the apostle himself vouches. And thence,
4. He instructs Titus how to deal with them: Wherefore rebuke them sharply.
When Paul wrote to Timothy he bade him instruct with meekness; but now, when
he writes to Titus, he bids him rebuke them sharply. The reason of the
difference may be taken from the different temper of Timothy and Titus; the
former might have more keenness in his disposition, and be apt to be warm in
reproving, whom therefore he bids to rebuke with meekness; and the latter
might be one of more mildness, therefore he quickens him, and bids him rebuke
sharply. Or rather it was from the difference of the case and people: Timothy
had a more polite people to deal with, and therefore he must rebuke them with
meekness; and Titus had to do with those who were more rough and uncultivated,
and therefore he must rebuke them sharply; their corruptions were many and
gross, and committed without shame or modesty, and therefore should be dealt
with accordingly. There must in reproving be a distinguishing between sins and
sins; some are more gross and heinous in their nature, or in the manner of
their commission, with openness and boldness, to the greater dishonour of God
and danger and hurt to men: and between sinners and sinners; some are of a
more tender and tractable temper, apter to be wrought on by gentleness, and to
be sunk and discouraged by too much roughness and severity; others are more
hardy and stubborn, and need more cutting language to beget in them remorse
and shame. Wisdom therefore is requisite to temper and manage reproofs aright,
as may be most likely to do good. Jude 22, 23, Of some have compassion,
making a difference; and others save with fear, pulling them out of the fire.
The Cretans' sins and corruptions were many, great, and habitual; therefore
they must be rebuked sharply. But that such direction might not be
misconstrued,
5. Here is the end of it noted: That they may be sound in the faith (v.
14), not giving heed to Jewish fables, and commandments of men, that turn
from the truth; that is, that they may be and show themselves truly and
effectually changed from such evil tempers and manners as those Cretans in
their natural state lived in, and may not adhere to nor regard (as some who
were converted might be too ready to do) the Jewish traditions and the
superstitions of the Pharisees, which would be apt to make them disrelish the
gospel, and the sound and wholesome truths of it. Observe, (1.) The sharpest
reproofs must aim at the good of the reproved: they must not be of malice, nor
hatred, nor ill-will, but of love; not to gratify pride, passion, nor any evil
affection in the reprover, but to reclaim and reform the erroneous and the
guilty. (2.) Soundness in the faith is most desirable and necessary. This is
the soul's health and vigour, pleasing to God, comfortable to the Christian,
and what makes ready to be cheerful and constant in duty. (3.) A special means
to soundness in the faith is to turn away the ear from fables and the fancies
of men (1 Tim. i. 4): Neither give heed to fables and endless genealogies,
that minister questions rather than godly edifying, which is in faith. So ch.
iv. 7, Refuse profane and old wives' fables, and exercise thyself rather to
godliness. Fancies and devices of men in the worship of God are contrary
to truth and piety. Jewish ceremonies and rites, that were at first divine
appointments, the substance having come and their season and use being over,
are now but unwarranted commands of men, which not only stand not with, but
turn from, the truth, the pure gospel truth and spiritual worship, set up by
Christ instead of that bodily service under the law. (4.) A fearful judgment
it is to be turned away from the truth, to leave Christ for Moses, the
spiritual worship of the gospel for the carnal ordinances of the law, or the
true divine institutions and precepts for human inventions and appointments. Who
hath bewitched you (said Paul to the Galatians, ch. iii. 1, 3) that
you should not obey the truth? Having begun in the Spirit, are you made
perfect by the flesh? Thus having shown the end of sharply reproving the
corrupt and vicious Cretans, that they might be sound in the faith, and not
heed Jewish fables and commands of men,
6. He gives the reasons of this, from the liberty we have by the gospel from
legal observances, and the evil and mischief of a Jewish spirit under the
Christian dispensation in the last two verses. To good Christians that are
sound in the faith and thereby purified all things are pure. Meats and
drinks, and such things as were forbidden under the law (the observances of
which some still maintain), in these there is now no such distinction, all
are pure (lawful and free in their use), but to those that are defiled
and unbelieving nothing is pure; things lawful and good they abuse and
turn to sin; they suck poison out of that from which others draw sweetness;
their mind and conscience, those leading faculties, being defiled, a taint is
communicated to all they do. The sacrifice of the wicked is an abomination
to the Lord, Prov. xv. 8. And ch. xxi. 4, The ploughing of the
wicked is sin, not in itself, but as done by him; the carnality of the
mind and heart mars all the labour of the hand.
Objection. But are not these judaizers (as you call them) men who
profess religion, and speak well of God, and Christ, and righteousness of
life, and should they be so severely taxed? Answer, They profess that they
know God; but in works they deny him, being abominable, and disobedient, and
to every good work reprobate, v. 16. There are many who in word and
tongue profess to know God, and yet in their lives and conversations deny and
reject him; their practice is a contradiction to their profession. They
come unto thee as the people cometh, and they sit before thee as my people,
and they hear thy words, but they will not do them: with their mouth they show
much love, but their heart goeth after their covetousness, Ezek. xxxiii.
31. Being abominable, and disobedient, and to every good work reprobate.
The apostle, instructing Titus to rebuke sharply, does himself rebuke sharply;
he gives them very hard words, yet doubtless no harder than their case
warranted and their need required. Being abominable--bdeluktoi,
deserving that God and good men should turn away their eyes from them as
nauseous and offensive. And disobedient--apeiqeiV,
unpersuadable and unbelieving. They might do divers things; but
it was not the obedience of faith, nor what was commanded, or short of the
command. To every good work reprobate, without skill or judgment to do
any thing aright. See the miserable condition of hypocrites, such as have a
form of godliness, but without the power; yet let us not be so ready to fix
this charge on others as careful that it agree not to ourselves, that there be
not in us an evil heart of unbelief, in departing from the living God;
but that we be sincere and without offence till the day of Christ, being
filled with the fruits of righteousness, which are by Jesus Christ unto the
glory and praise of God, Phil. i. 10, 11.
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