T I T
U S
CHAP. III.
Of
duties which concern Christians more in common, and the reasons of them, ver.
1-8. What Titus in teaching should avoid, and how he should deal with a
heretic, with some other directions (ver. 9-14), and salutations in the close,
ver. 15.
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Exhortations
to Several Duties; Characteristics of an Unrenewed State;
The Import and Origin of Salvation; Regeneration; Justification.
A. D. 66.
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1 Put them in mind to be subject to
principalities and powers, to obey magistrates, to be ready to every good
work, 2 To speak evil of no man, to be no brawlers, but
gentle, showing all meekness unto all men. 3 For we ourselves also
were sometimes foolish, disobedient, deceived, serving divers lusts and
pleasures, living in malice and envy, hateful, and hating one
another. 4 But after that the kindness and love of God our Saviour
toward man appeared, 5 Not by works of righteousness which we have
done, but according to his mercy he saved us, by the washing of regeneration,
and renewing of the Holy Ghost; 6 Which he shed on us abundantly
through Jesus Christ our Saviour; 7 That being justified by his
grace, we should be made heirs according to the hope of eternal life.
8 This is a faithful saying, and these things I will that thou affirm
constantly, that they which have believed in God might be careful to maintain
good works. These things are good and profitable unto men.
Here is the fourth thing in the matter of the epistle. The apostle had
directed Titus in reference to the particular and special duties of several
sorts of persons; now he bids him exhort to what concerned them more in
common, namely, to quietness and submission to rulers, and readiness to do
good, and to equitable and gentle behaviour towards all men--things comely and
ornamental of religion; he must therefore put them in mind of such things.
Ministers are people's remembrancers of their duty. As they are remembrancers
for the people to God in prayers (Isa. lxii. 6), so are they from God to them
in preaching: I will not be negligent to put you always in remembrance,
2 Pet. i. 12. Forgetfulness of duty is a common frailty; there is need
therefore of reminding and quickening them thereto. Here are the duties
themselves, and the reasons of them.
I. The duties themselves, which they were to be reminded of. 1. Put them in
mind to be subject to principalities and powers, to obey magistrates.
Magistracy is God's ordinance for the good of all, and therefore must be
regarded and submitted to by all; not for wrath and by force only, but
willingly and for conscience' sake. Principalities, and powers,
and magistrates, that is, all civil rulers, whether supreme and chief
or subordinate, in the government under which they live, of whatever form it
be; that they be subject to them and obey them in things lawful and honest,
and which it belongs to their office to require. The Christian religion was
misrepresented by its adversaries as prejudicial to the rights of princes and
civil powers, and tending to faction and sedition, and to rebellion against
lawful authority; therefore to put to silence the ignorance of foolish men,
and stop the mouths of malicious enemies, Christians must be reminded to show
themselves examples rather of all due subjection and obedience to the
government that is over them. Natural desire of liberty must be guided and
bounded by reason and scripture. Spiritual privileges do not make void or
weaken, but confirm and strengthen, their obligations to civil duties:
"Remind them therefore to be subject to principalities and powers and
to obey magistrates." And, 2. To be ready to every good work.
Some refer this to such good works as are required by magistrates and within
their sphere: "Whatever tends to good order, and to promote and secure
public tranquillity and peace, be not backward, but ready, to promote such
things." But, though this be included, if not first intended, yet is it
not to be hereto restrained. The precept regards doing good in all kinds, and
on every occasion that may offer, whether resecting God, ourselves, or our
neighbour--what may bring credit to religion in the world. Whatsoever
things are true, honest, just, pure, lovely, of good report: if there be any
virtue, if there be any praise, think on these things (Phil. iv. 8), to do
and follow and further them. Mere harmlessness, or good words and good
meanings only, are not enough without good works. Pure religion and
undefiled before God and the Father is this, to visit the fatherless, and the
widow in their affliction, and keep unspotted from the world. "Not
only take, but seek, occasion for doing good, keep fitness and readiness that
way; put it not off to others, but embrace and lay hold on it thyself, delight
and rejoice therein, put all in mind of this." And, 3. To speak evil
of no man: mhdena blasfhmein,
to revile, or curse, or blaspheme none: or (as our
translation more generally) to speak evil of none, unjustly and
falsely, or unnecessarily, without call, and when it may do hurt but no good
to the person himself or any other. If no good can be spoken, rather than
speak evil unnecessarily, say nothing. We must never take pleasure in speaking
ill of others, nor make the worst of any thing, but the best we can. We must
not go up and down as tale-bearers, carrying ill-natured stories, to the
prejudice of our neighbour's good name and the destruction of brotherly love.
Misrepresentations, or insinuations of bad intentions, or of hypocrisy in what
is done, things out of our reach or cognizance, these come within the reach of
this prohibition. As this evil is too common, so it is of great malignity. If
any man seemeth to be religious and bridleth not his tongue, that man's
religion is vain, Jam. i. 26. Such loose uncharitable talk is displeasing
to God, and hurtful among men. Prov. xvii. 9, He that covereth a
transgression seeketh love (that is, to himself by this tenderness and
charity, or rather to the transgressor); but he that repeateth a matter
(that blazes and tells the faults of another abroad) separateth very
friends; he raises dissensions and alienates his friend from himself, and
perhaps from others. This is among the sins to be put off (Eph. iv. 31); for,
if indulged, it unfits for Christians communion here and the society of the
blessed in heaven, 1 Cor. vi. 10. Remind them therefore to avoid this. And, 4.
To be no brawlers; amacouV einai--no
fighters, either with hand or tongue, no quarrelsome contentious persons,
apt to give or return ill and provoking language. A holy contending there is
for matters good and important, and in a manner suitable and becoming, not
with wrath nor injurious violence. Christian must follow the things that are
conducive to peace, and that in a peaceful, not a rough and boisterous and
hurtful way, but as becomes the servants of the God of peace and love (Rom.
xii. 19), Dearly beloved, avenge not yourselves, but rather give place unto
wrath; this is the Christian's wisdom and duty. The glory of a man is
to pass over a transgression; it is the duty of a reasonable, and
therefore certainly of a Christian man, whose reason is improved and advanced
by religion; such may not, and will not, presently fall foul on one who has
offended him, but, like God, will be slow to anger, and ready to forgive.
Contention and strife arise from men's lusts, and exorbitant unruly passions,
which must be curbed and moderated, not indulged; and Christians need to be
reminded of these things, that they do not by a wrathful contentious spirit
and behaviour displease and dishonour God and discredit religion, promoting
feuds in the places where they live. He that is slow to anger is better
than the mighty, and he that ruleth his spirit than he that taketh a
city. Wherefore it follows, 5. But gentle; epieikeiV,
equitable and just, or candid and fair in constructions of things, not
taking words or actions in the worst sense; and for peace sometimes yielding
somewhat of strict right. And, 6. Showing all meekness to all men. We
must be of a mild disposition, and not only have meekness in our hearts, but
show it in our speech and conduct. All meekness--meekness in all
instances and occasions, not towards friends only, but to all men,
though still with wisdom, as James admonishes, Jam. iii. 13. "Distinguish
the person and the sin; pity the one and hate the other. Distinguish between
sin and sin; look not on all alike, there are motes and beams.
Distinguish also between sinner and sinner: of some have compassion, others
save with fear, pulling them out of the fire, thus making a difference,
Jude 22, 23. Mind these things; the wisdom that is from above is pure and
peaceable, gentle and easy to be entreated." Meekness of spirit and
demeanour renders religion amiable; it is a commanded imitation of Christ the
grand exemplar, and what brings it own reward with it, in the ease and comfort
of the disposition itself and the blessings accompanying it. These shall be
glad and rejoice, shall be taught and guided in their way, and satisfied with
bread, and beautified with salvation. Thus of the duties themselves, which
Titus was to put people in mind of: for which,
II. He adds the reasons, which are derived
1. From their own past condition. Consideration of men's natural condition is
a great means and ground of equity and gentleness, and all meekness, towards
those who are yet in such a state. This has a tendency to abate pride and work
pity and hope in reference to those who are yet unconverted: "We
ourselves also were so and so, corrupt and sinful, therefore we should not be
impatient and bitter, hard and severe, towards those who are but as ourselves
once were. Should we then have been willing to be contemned, and proudly and
rigorously dealt with? No, but treated with gentleness and humanity; and
therefore we should now so treat those who are unconverted, according to that
rule of equity: Quod tibi non vis fieri, alteri ne feceris--What you would
not have done to you that do not you to another." Their past natural
condition is set forth in divers particulars. We ourselves also were
sometimes, (1.) Foolish; without true spiritual understanding and
knowledge, ignorant of heavenly things. Observe, Those should be most disposed
to bear with others' follies who may remember many of their own; those should
be meek and gentle, and patient towards others, who once needed and doubtless
then expected the same. We ourselves also were sometimes foolish. And,
(2.) Disobedient; heady and unpersuadable, resisting the word, and
rebellious even against the natural laws of God, and those which human society
requires. Well are these set together, foolish and obedient. For
what folly like this, to disobey God and his laws, natural or revealed? This
is contrary to right reason, and men's true and greatest interests; and what
so foolish as to violate and go counter to these? (3.) Deceived, or
wandering; namely, out of the ways of truth and holiness. Man in this his
degenerate state is of a straying nature, thence compared to a lost sheep;
this must be sought and brought back, and guided in the right way, Ps. cxix.
176. He is weak, and ready to be imposed upon by the wiles and subtleties of
Satan, and of men lying in wait to seduce and mislead. (4.) Serving divers
lusts and pleasures; namely, as vassals and slaves under them. Observe,
Men deceived are easily entangled and ensnared; they would not serve divers
lusts and pleasures as they do, were they not blinded and beguiled into them.
See here too what a different notion the word gives of a sensual and fleshly
life from what the world generally has of it. Carnal people think they enjoy
their pleasures; the word calls it servitude and vassalage: they are very
drudges and bond slaves under them; so far are they from freedom and felicity
in them that they are captivated by them, and serve them as taskmasters and
tyrants. Observe further, It is the misery of the servants of sin that they
have many masters, one lust hurrying them one way, and another; pride commands
one thing, covetousness another, and often a contrary. What vile slaves are
sinners, while they conceit themselves free! the lusts that tempt them promise
them liberty, but in yielding they become the servants of corruption; for of
whom a man is overcome of the same is he brought into bondage. (5.) Living
in malice, one of those lusts that bear rule in them. Malice desires hurt
to another and rejoices in it. (6.) And envy, which grudges and repines
at another's good, frets at his prosperity and success in any thing: both are
roots of bitterness, whence many evils spring: evil thoughts and speeches,
tongues set on fire of hell, detracting from and impairing the just and
due praises of others. Their words are swords, wherewith they slay the
good name and honour of their neighbour. This was the sin of Satan, and of
Cain who was of that evil one, and slew his brother; for wherefore slew he
him, but of this envy and malice, because his own works were evil, and his
brother's righteous? These were some of the sins in which we lived in our
natural state. And, (7.) Hateful, or odious--deserving to be hated.
(8.) And hating one another. Observe, Those that are sinful, living and
allowing themselves in sin, are hateful to God and all good men. Their temper
and ways are so, though not simply their persons. It is the misery of sinners
that thy hate one another, as it is the duty and happiness of saints to love
one another. What contentions and quarrels flow from men's corruptions, such
as were in the nature of those who by conversion are now good, but in their
unconverted state made them ready to run like furious wild beasts one upon
another! The consideration of its having been thus with us should moderate our
spirits, and dispose us to be more equal and gentle, meek and tenderhearted,
towards those who are such. This is the argument from their own past condition
here described. And he reasons,
2. From their present state. "We are delivered out of that our miserable
condition by no merit nor strength of our own; but only by the mercy and free
grace of God, and merit of Christ, and operation of his Spirit. Therefore we
have no ground, in respect of ourselves, to condemn those who are yet
unconverted, but rather to pity them, and cherish hope concerning them, that
they, though in themselves as unworthy and unmeet as we were, yet may obtain
mercy, as we have:" and so upon this occasion the apostle again opens the
causes of our salvation, v. 4-7.
(1.) We have here the prime author of our salvation--God the Father, therefore
termed here God our Saviour. All things are of God, who hath reconciled us
to himself by Jesus Christ, 2 Cor. v. 18. All things belonging to the new
creation, and recovery of fallen man to life and happiness, of which the
apostle is there speaking, all these things are of God the Father, as
contriver and beginner of this work. There is an order in acting, as in
subsisting. The Father begins, the Son manages, and the Holy Spirit works and
perfects all. God (namely, the Father) is a Saviour by Christ, through
the Spirit. John iii. 16, God so loved the world as to give his only
begotten Son, that whoever believes in him might not perish, but have
everlasting life. He is the Father of Christ, and through him the Father
of mercies; all spiritual blessings are by Christ from him, Eph. i. 3. We
joy in God through Jesus Christ, Rom. v. 11. And with one mind, and one
mouth, glorify God, even the Father of our Lord Jesus Christ, Rom. xv. 5.
(2.) The spring and rise of it--the divine philanthropy, or kindness
and love of God to man. By grace we are saved from First to last. This is
the ground and motive. God's pity and mercy to man in misery were the first
wheel, or rather the Spirit in the wheels, that sets and keeps them all in
motion. God is not, cannot be, moved by any thing out of himself. The occasion
is in man, namely, his misery and wretchedness. Sin bringing that misery,
wrath might have issued out rather than compassion; but God, knowing how to
adjust all with his own honour and perfections, would pity and save rather
than destroy. He delights in mercy. Where sin abounded, grace did much more
abound. We read of riches of goodness and mercy, Rom. ii. 4; Eph.
ii. 7. Let us acknowledge this, and give him the glory of it, not turning it
to wantonness, but to thankfulness and obedience.
(3.) Here is the means, or instrumental cause--the shining out of this love
and grace of God in the gospel, after it appeared, that is, in the
word. The appearing of love and grace has, through the Spirit, great virtue to
soften and change and turn to God, and so is the power of God to salvation
to every one that believeth. Thus having asserted God to be the author,
his free grace the spring, and the manifestation of this in the gospel the
means of salvation, that the honour of all still may be the better secured to
him,
(4.) False grounds and motives are here removed: Not by works of
righteousness which we have done, but according to his mercy, he saved us;
not for foreseen works of ours, but his own free grace and mercy alone. Works
must be in the saved (where there is room for it), but not among the causes of
his salvation; they are the way to the kingdom, not the meriting price of it;
all is upon the principle of undeserved favour and mercy from first to last.
Election is of grace: we are chosen to be holy, not because it was
antecedently seen that we should be so, Eph. i. 4. It is the fruit, not the
cause, of election: God hath from the beginning chosen you to salvation
through sanctification of the Spirit and belief of the truth, 2 Thess. ii.
13. So effectual calling, in which election breaks out, and is first seen: He
hath saved us, and called us with a holy calling; not according to our works,
but according to his own purpose and grace, which was given us in Christ Jesus
before the world began, 2 Tim. i. 9. We are justified freely by grace
(Rom. iii. 24), and sanctified and saved by grace: By grace you are saved,
through faith; and that not of yourselves, it is the gift of God, Eph. ii.
8. Faith and all saving graces are God's free gift and his work; the
beginning, increase, and perfection of them in glory, all are from him. In
building men up to be a holy temple unto God, from the foundation to the
top-stone, we must cry nothing but Grace, grace unto it. It is not
of works, lest any man should boast; but of grace, that he who glorieth should
glory only in the Lord. Thus the true cause is shown, and the false
removed.
(5.) Here is the formal cause of salvation, or that wherein it lies, the
beginnings of it at least--in regeneration or spiritual renewing, as it is
here called. Old things pass away, and all things become new, in a
moral and spiritual, not in a physical and natural, sense. It is the same man,
but with other dispositions and habits; evil ones are done away, as to the
prevalency of them at present; and all remains of them in due time will be so,
when the work shall be perfected in heaven. A new prevailing principle of
grace and holiness is wrought, which inclines, and sways, and governs, and
makes the man a new man, a new creature, having new thoughts, desires, and
affections, a new and holy turn of life and actions; the life of God in man,
not only from God in a special manner, but conformed and tending to him. Here
is salvation begun, and which will be growing and increasing to perfection;
therefore it is said, He saved us. What is so begun, as sure to be
perfected in time, is expressed as if it already were so. Let us look to this
therefore without delay; we must be initially saved now, by regeneration, if
on good ground we would expect complete salvation in heaven. The change then
will be but in degree, not in kind. Grace is glory begun, as glory is but
grace in its perfection. How few mind this! Most act as if they were afraid to
be happy before the time; they would have heaven, they pretend, at last, yet
care not for holiness now; that is, they would have the end without the
beginning; so absurd are sinners. But without regeneration, that is, the first
resurrection, there is no attaining the second glorious one, the resurrection
of the just. Here then is formal salvation, in the new divine life wrought by
the gospel.
(6.) Here is the outward sign and seal thereof in baptism, called therefore the
washing of regeneration. The work itself is inward and spiritual; but it
is outwardly signified and sealed in this ordinance. Water is of a cleansing
and purifying nature, does away the filth of the flesh, and so was apt to
signify the doing away of the guilt and defilement of sin by the blood and
Spirit of Christ, though that aptness alone, without Christ's institution,
would not have been sufficient. This it is that makes it of this signification
on God's part, a seal of righteousness by faith, as circumcision was, in the
place of which it succeeds; and on ours an engagement to be the Lord's. Thus
baptism saves figuratively and sacramentally, where it is rightly used. Arise,
and be baptized, and wash away thy sins, calling upon the name of the Lord,
Acts xxii. 16. So Eph. v. 26, That he might sanctify and cleanse us by the
washing of water by the word. Slight not this outward sign and seal, where
it may be had according to Christ's appointment; yet rest not in the outward
washing, but look to the answer of a good conscience, without which the
external washing will avail nothing. The covenant sealed in baptism binds to
duties, as well as exhibits and conveys benefits and privileges; if the former
be not minded, in vain are the latter expected. Sever not what God has joined;
in both the outer and inner part is baptism complete; as he that was
circumcised became debtor to the whole law (Gal. v. 3), so is he that is
baptized to the gospel, to observe all the commands and ordinances thereof, as
Christ appointed. Disciple all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost; teaching them to observe all
things whatsoever I have commanded you, Matt. xxviii. 19, 20. This is the
outward sign and seal of salvation, baptism, called here the washing of
regeneration.
(7.) Here is the principal efficient, namely, the Spirit of God; it is the renewing
of the Holy Ghost; not excluding the Father and the Son, who in all works
without themselves are concurring; nor the use of means, the word and
sacraments, by which the Spirit works; through his operation it is that they
have their saving effect. In the economy of our salvation, the applying and
effecting part is especially attributed to the Holy Spirit. We are said to be
born of the Spirit, to be quickened and sanctified by the Spirit, to be led
and guided, strengthened and helped, by the Spirit. Through him we mortify
sin, perform duty, walk in God's ways; all the acts and operations of the
divine life in us, the works and fruits of righteousness without us, all are
through this blessed and Holy Spirit, who is therefore called the Spirit of
life, and of grace and holiness; all grace is from him. Earnestly therefore is
he to be sought, and greatly to be heeded by us, that we quench not his holy
motions, nor resist and oppose him in his workings. Res delicatula est
Spiritus--The Spirit is a tender thing. As we act towards him, so may we
expect he will to us; if we slight, and resist, and oppose his workings, he
will slacken them; if we continue to vex him, he will retire. Grieve not
therefore the Holy Spirit of God, whereby you are sealed to the day of
redemption, Eph. iv. 30. The Spirit seals by his renewing and sanctifying,
his witnessing and assuring work; he distinguishes and marks out for
salvation, and fits for it; it is his work: we could not turn to God by any
strength of our own, any more than we can be justified by any righteousness of
our own.
(8.) Here is the manner of God's communicating this Spirit in the gifts and
graces of it; not with a scanty and niggardly hand, but most freely and
plentifully: Which he shed on us abundantly. More of the Spirit in its
gifts and graces is poured out under the gospel than was under the law, whence
it is eminently styled the ministration of the Spirit, 2 Cor. iii. 8. A
measure of the Spirit the church has had in all ages, but more in gospel
times, since the coming of Christ, than before. The law came by Moses, but
grace and truth by Jesus Christ; that is, a more plentiful effusion of
grace, fulfilling the promises and prophecies of old. Isa. xliv. 3, I will
pour water upon him that is thirsty, and floods upon the dry ground. I will
pour my Spirit upon thy seed, and my blessing upon thy offspring: this
greatest and best of blessings, an effusion of grace, and of the sanctifying
gifts of the Spirit. Joel ii. 28, I will pour out my Spirit upon all flesh;
not on Jews only, but Gentiles also. This was to be in gospel times; and
accordingly (Acts ii. 17, 18, 33), speaking of Christ risen and ascended, having
received of the Father the promise of the Holy Ghost, he hath shed forth
(says Peter) this that you now see and hear: and ch. x. 44, 45, The
Holy Ghost fell on all those that heart the word, Gentiles as well as
Jews. This indeed was, in a great measure, in the miraculous gifts of the Holy
Ghost, but not without his sanctifying graces also accompanying many if not
all of them. There was then great abundance of common gifts of illumination,
outward calling and profession, and general faith, and of more special gifts
of sanctification too, such as faith, and hope, and love, and other graces of
the Spirit. Let us get a share in these. What will it signify if much be shed
forth and we remain dry? Our condemnation will but be aggravated the more if
under such a dispensation of grace we remain void of grace. Be filled with
the Spirit, says the apostle; it is duty as well as privilege, because of
the means which God in the gospel is ready to bless and make effectual; this
is the manner of God's communicating grace and all spiritual blessings under
the gospel--plentifully; he is not straitened towards us, but we
towards him and in ourselves.
(9.) Here is the procuring cause of all, namely, Christ: Through Jesus
Christ our Saviour. He it is who purchased the Spirit and his saving gifts
and graces. All come through him, and through him as a Saviour, whose
undertaking and work it is to bring to grace and glory; he is our
righteousness and peace, and our head, from whom we have all spiritual life
and influences. He is made of God to us wisdom, righteousness,
sanctification, and redemption. Let us praise God for him above all; let
us go to the Father by him, and improve him to all sanctifying and saving
purposes. Have we grace? Let us thank him with the Father and Spirit for it: account
all things but loss and dung for the excellency of the knowledge of him,
and grow and increase therein more and more.
(10.) Here are the ends why we are brought into this new spiritual condition,
namely, justification, and heirship, and hope of eternal life: That, being
justified by his grace, we should be made heirs according to the hope of
eternal life. Justification in the gospel sense is the free remission of a
sinner, and accepting him as righteous through the righteousness of Christ
received by faith. In it there is the removing of guilt that bound to
punishment, and the accepting and dealing with the person as one that now is
righteous in God's sight. This God does freely as to us, yet through the
intervention of Christ's sacrifice and righteousness, laid hold on by faith
(Rom. iii. 20, &c.): By the deeds of the law shall no flesh be
justified; but through the righteousness of God, which is by faith of
Jesus Christ unto all and upon all those that believe, whence (v.
24) we are said to be justified freely by his grace, through the redemption
that is in Jesus Christ, whom God hath set forth to be a propitiation through
faith in his blood, to declare his righteousness for the remission of sins,
that he might be just, and the justifier of him that believeth in Jesus.
God, in justifying a sinner in the way of the gospel, is gracious to him, and
yet just to himself and his law, forgiveness being through a perfect
righteousness, and satisfaction made to justice by Christ, who is the
propitiation for sin, and not merited by the sinner himself. So it is here: Not
by works of righteousness which we have done, but according to his mercy he
saved us, that, being justified by his grace, we should be made heirs
according to the hope of eternal life. It is by grace, as the spring and
rise (as was said), though through the redemption that is in Christ as
making the way, God's law and justice being thereby satisfied, and by faith
applying that redemption. By him (by Christ) all that believe are
justified from all things from which they could not be justified by the law of
Moses, Acts xiii. 39. Hence the apostle desires to be found in him, not
having his own righteousness, which was of the law, but that which is through
the faith of Christ, the righteousness which is of God by faith. Let us
not trust therefore in our own righteousness or merit of good works, but in
Christ's righteousness alone, received by faith for justification and
acceptance with God. Inherent righteousness we must have, and the fruits of it
in works of obedience; not however as our justifying righteousness before God,
but as fruits of our justification, and evidences of our interest in Christ
and qualification for life and happiness, and the very beginning and part of
it; but the procuring of all this is by Christ, that, being justified by
his grace, we should be made heirs. Observe, Our justification is by
the grace of God, and our justification by that grace is necessary in
order to our being made heirs of eternal life; without such
justification there can be no adoption and sonship, and so no right of
inheritance. John i. 12, Whoever received him (namely, Christ), to
them gave he power to become the sons of God, even to those that believed on
his name. Eternal life is set before us in the promise, the Spirit works
faith in us and hope of that life, and so are we made heirs of it and have a
kind of possession of it even now; faith and hope bring it near, and fill with
joy in the well-grounded expectation of it. The meanest believer is a great
heir. Though he has not his portion in hand, he has good hope through grace,
and may bear up under all difficulties. There is a better state in view. He is
waiting for an inheritance incorruptible, undefiled, and that fadeth not
away, reserved in heaven for him. How well may such comfort themselves
with these words! And now all this gives good reason why we should show all
meekness to all men, because we have experienced so much benefit by the
kindness and love of God to us, and may hope that they, in God's time, may be
partakers of the like grace as we are. And thus of the reasons of equal and
gentle, meek and tender behaviour to wards others, from their own bad
condition in time past, and the present more happy state into which they are
brought, without any merit or deservings of their own, and whereinto by the
same grace others may be brought also.
III. The apostle, having opened the duties of Christians in common, with the
reasons respecting themselves, adds another from their goodness and usefulness
to men. Observe, When he has opened the grace of God towards us, he
immediately presses the necessity of good works; for we must not expect the
benefit of God's mercy, unless we make conscience of our duty (v. 8): This
is a faithful saying, and these things I will that thou affirm constantly
(this is a true Christian doctrine of highest importance, and which ministers
must most earnestly and constantly press and inculcate), that those who
have believed in God do not think that a bare naked faith will save them;
but it must be an operative working faith, bringing forth the fruit of
righteousness; they must make it their care to maintain good works, not
to do them occasionally only, and when opportunities come in their way, but to
seek opportunities for doing them. These things are good and profitable
unto men: these good works, say some, or the teaching of these
things, rather than idle questions, as follows. These things are good in
themselves and the teaching of them useful to mankind, making persons a common
good in their places. Note, Ministers, in teaching, must see that they deliver
what is sound and good in itself, and profitable to those that hear: all must
be to the use of edifying both of persons and societies.
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The
Treatment of Heretics; Apostolic Benediction.
A. D. 66.
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9 But avoid foolish questions, and genealogies,
and contentions, and strivings about the law; for they are unprofitable and
vain. 10 A man that is a heretic after the first and second
admonition reject; 11 Knowing that he that is such is subverted,
and sinneth, being condemned of himself. 12 When I shall send
Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for
I have determined there to winter. 13 Bring Zenas the lawyer and
Apollos on their journey diligently, that nothing be wanting unto them.
14 And let ours also learn to maintain good works for necessary uses, that
they be not unfruitful. 15 All that are with me salute thee. Greet
them that love us in the faith. Grace be with you all. Amen.
Here is the fifth and last thing in the matter of the epistle: what Titus
should avoid in teaching; how he should deal with a heretic; with some other
directions. Observe,
I. That the apostle's meaning might be more clear and full, and especially
fitted to the time and state of things in Crete, and the many judaizers among
them, he tells Titus what, in teaching, he should shun, v. 9. There are
needful questions to be discussed and cleared, such as make for improvement in
useful knowledge; but idle and foolish enquiries, tending neither to God's
glory nor the edification of men, must be shunned. Some may have a show of
wisdom, but are vain, as many among the Jewish doctors, as well as of later
schoolmen, who abound with questions of no moment or use to faith or practice;
avoid these.--And genealogies (of the gods, say some, that the heathen
poets made such noise about; or rather those that the Jews were so curious
in): some lawful and useful enquiries might be made into these things, to see
the fulfilling of the scriptures in some cases, and especially in the descent
of Christ the Messiah; but all that served to pomp only, and to feed vanity,
in boasting of a long pedigree, and much more such as the Jewish teachers were
ready to busy themselves in and trouble their hearers with, even since Christ
had come, and that distinction of families and tribes had been taken away, as
if they would build again that policy which now is abolished, these Titus must
withstand as foolish and vain.--And contentious, and strivings about the
law. There were those who were for the Mosaic rites and ceremonies, and
would have them continued in the church, though by the gospel and the coming
of Christ they were superseded and done away. Titus must give no countenance
to these, but avoid and oppose them; for they are unprofitable and vain:
this is to be referred to all those foolish questions and genealogies,
as well as those strivings about the law. They are so far from
instructing and building up in godliness, that they are hindrances of it
rather: the Christian religion, and good works, which are to be maintained,
will hereby be weakened and prejudiced, the peace of the church disturbed, and
the progress of the gospel hindered. Observe, Ministers must not only teach
things good and useful, but shun and oppose the contrary, what would corrupt
the faith, and hinder godliness and good works; nor should people have itching
ears, but love and embrace sound doctrine, which tends most to the use of
edifying.
II. But because, after all, there will be heresies and heretics
in the church, the apostle next directs Titus what to do in such a case, and
how to deal with such, v. 10. He who forsakes the truth as it is in
Christ Jesus, who broaches false doctrines and propagates them to the
corrupting of the faith in weighty and momentous points, and breaks the peace
of the church about them, after due means used to reclaim him, must be
rejected. "Admonish him once and again, that, if possible, he may be
brought back, and thou mayest gain thy brother; but, if this will not reduce
him, that others be not hurt, cast him out of the communion, and warn all
Christians to avoid him."--Knowing that he that is such is subverted
(turned off from the foundation) and sinneth grievously, being self-condemned.
Those who will not be reclaimed by admonitions, but are obstinate in their
sins and errors, are subverted and self-condemned; they inflict that
punishment upon themselves which the governors of the church should inflict
upon them: they throw themselves out of the church, and throw off its
communion, and so are self-condemned. Observe, 1. How great an evil real
heresy is, not lightly therefore to be charged upon any, though greatly to be
taken heed of by all. Such a one is subverted or perverted--a metaphor
from a building so ruined as to render it difficult if not impossible to
repair and raise it up again. Real heretics have seldom been recovered to the
true faith: not so much defect of judgment, as perverseness of the will, being
in the case, through pride, or ambition, or self-willedness, or covetousness,
or such like corruption, which therefore must be taken heed of: "Be
humble, love the truth and practise it, and damning heresy will be
escaped." 2. Pains and patience must be used about those that err most
grievously. They are not easily and soon to be given up and cast off, but
competent time and means must be tried for their recovery. 3. The church's
means even with heretics are persuasive and rational. They must be admonished,
instructed, and warned; so much nouqesia
imports. 4. Upon continued obstinacy and irreclaimableness, the church has
power, and is obliged, to preserve its own purity, by severing such a corrupt
member which discipline may by God's blessing become effectual to reform the
offender, or if not it will leave him the more inexcusable in his
condemnation.
III. The apostle subjoins some further directions, v. 12, 13. Here are
two personal things enjoined:--
1. That Titus should hold himself ready to come to Paul at Nicopolis (a
city of Thrace, as is reckoned, on the borders of Macedonia), as soon as Artemas
or Tychicus should be sent to Crete, to supply his place, and take care
of the churches there when he should leave them. The apostle would not have
them in their young and weak state be without one or other of chief
sufficiency, to guide and help them. Titus, it seems, was not their ordinary
fixed bishop or pastor, but an evangelist, otherwise Paul would not have
called him so much from his charge. Of Artemas we read little, but Tychicus is
mentioned on many occasions with respect. Paul calls him a beloved brother,
and faithful minister, and fellow-servant in the Lord: one fit therefore
for the service intimated. When Paul says to Titus, Be diligent to come to
me to Nicopolis, for I have determined there to winter, it is plain that
the epistle was not written from Nicopolis, as the postscript would have it,
for then he would have said, I determined here, not there, to
winter.
2. The other personal charge to Titus is that he would bring two of his
friends on their journey diligently, and see them furnished, so that nothing
should be wanting to them. This was to be done, not as a piece of common
civility only, but of Christian piety, out of respect both to them and the
work they were sent about, which probably was to preach the gospel, or to be
in some way serviceable to the churches. Zenas is styled the lawyer,
whether in reference to the Roman or the Mosaic law, as having some time been
his profession, is doubtful. Apollos was an eminent and faithful
minister. Accompanying such persons part of their way, and accommodating them
for their work and journeys, was a pious and needful service; and to further
this, and lay in for it, what the apostle had before exhorted Titus to teach (v.
8) he repeats here: Let ours also learn to maintain good works for
necessary uses, that they be not unfruitful, v. 14. Let Christians,
those who have believed in God, learn to maintain good works,
especially such as these, supporting ministers in their work of preaching and
spreading the gospel, hereby becoming fellow-helpers to the truth, 3
John 5-8. That they be not unfruitful. Christianity is not a fruitless
profession; the professors of it must be filled with the fruits of
righteousness, which are by Jesus Christ, to the glory and praise of God.
It is not enough that they be harmless, but they must be profitable, doing
good, as well as eschewing evil.--"Let ours set up and maintain
some honest labour and employment, to provide for themselves and their
families, that they be not unprofitable burdens on the earth;" so some
understand it. Let them not think that Christianity gives them a writ of ease;
no, it lays an obligation upon them to seek some honest work and calling, and
therein to abide with God. This is of good report, will credit religion
and be good to mankind; they will not be unprofitable members of the body, not
burdensome and chargeable to others, but enabled to be helpful to those in
want. To maintain good works for necessary uses; not living like drones
on the labours of others, but themselves fruitful to the common benefit.
IV. The apostle concludes with salutations and benedictions, v. 5.
Though perhaps not personally known (some of them at least), yet all by Paul
testify their love and good wishes to Titus, owning him thereby in his work,
and stimulating him to go on therein. Great comfort and encouragement it is to
have the heart and prayers of other Christians with and for us. Greet those
that love us in the faith, or for the faith, who are our loving
fellow-christians. Holiness, or the image of God in any, is the great
endearing thing that gives strength to all other bonds, and is itself the
best. Grace be with you all. Amen. This is the closing benediction, not
to Titus alone, but to all the faithful with him, which shows that though the
epistle bears the single name of Titus in the inscription, yet it was for the
use of the churches there, and they were in the eye, and upon the heart, of
the apostle, in the writing of it. "Grace be with you all, the
love and favour of God, with the fruits and effects thereof, according to
need, spiritual ones especially, and the increase and feeling of them more and
more in your souls." This is the apostle's wish and prayer, showing his
affection to them, his desire of their good, and a means of obtaining for
them, and bringing down upon them, the thing requested. Observe, Grace is the
chief thing to be wished and begged for, with respect to ourselves or others;
it is, summarily, all good. Amen shuts up the prayer, expressing desire
and hope, that so it may, and so it shall be.
Contents
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