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![alleged; as that it is called the “peace of God,” and that God is called the “God of
peace”; as also that difference which is worthy to be observed between the
salutations of the Old and ew Testament. In, the Old Testament, grace and peace
are never joined. The ordinary form of salutation was, “peace be with thee,” “peace
be to this house,” “go in peace”; but the apostles, after the mystery of redemption
was revealed and perfected before the ordinary salutation, prefix this word--grace,
or mercy, or both; that as they are never joined in the Old Testament, so are they
never separated in the ew, to show that we cannot look to have one of them alone,
or separate them, no more than we can safely sunder the branch from the root, or
the stream from the fountain. (T. Taylor, D. D.)
Peace through Christ
A minister was asked to visit a poor dying woman. The messenger being ignorant
could give no account of her state, except that she was a very good woman and very
happy, and was now at the end of a well-spent life, therefore sure of going to heaven.
The minister went, saw that she was very ill, and after a few kindly inquiries about
her bodily condition, said: “Well, I understand you are in a very peaceful state of
mind, depending upon a well-spent life.” The dying woman looked hard at him, and
said: “Yes, I am in the enjoyment of peace. You are quite right; sweet peace, and
that from a well-spent life. But it is the well-spent life of Jesus; not my doing, but
His; not my merits, but His blood.” Yes; only one man has spent a life that has met
all the requirements of God’s holy law, and on which we rest before God.
(Preacher’s Lantern.)
Appointing Elders Who Love What Is Good
5 The reason I left you in Crete was that you
might put in order what was left unfinished and
appoint[a] elders in every town, as I directed you.
BAR ES, "For this cause left I thee in Crete - Compare the notes, 1Ti_1:3. On
the situation of Crete, see the Introduction, Section 2.](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-50-320.jpg)
![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 (1Pe_5:1); 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 (hiereis, not presbuterous), 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_3:1), 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_4:12,
Eph_4:13. 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.
JAMISO , "I left thee — “I left thee behind” [Alford] when I left the island: not](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-55-320.jpg)
![to be omitted. And it is not merely an arrangement that is as a rule desirable: it is to
be universal. Titus is to go through the congregations “city by city,” and take care
that each has its elders or body of elders.
4. As the name itself indicates, these elders are to be taken from the older men
among the believers. As a rule they are to be heads of families, who have had
experience of life in its manifold relations, and especially who have had experience
of ruling a Christian household. That will be some guarantee for their capacity for
ruling a Christian congregation.
5. It must be remembered that they are not merely delegates, either of Titus, or of
the congregation. The essence of their authority is not that they are the
representatives of the body of Christian men and women over whom they are
placed. It has a far higher origin. They are “God’s stewards.” It is His household
that they direct and administer, and it is from Him that their powers are derived. As
God’s agents they have a work to do among their fellow men, through themselves,
for Him. As God’s ambassadors they have a message to deliver, good tidings to
proclaim, ever the same, and yet ever new. As “God’s stewards” they have treasures
to guard with reverent care, treasures to augment by diligent cultivation, treasures
to distribute with prudent liberality. (A. Plummer, D. D.)
6 An elder must be blameless, faithful to his wife,
a man whose children believe[b] and are not open
to the charge of being wild and disobedient.
BAR ES, "If any be blameless, the husband of one wife - See the notes at 1Ti_
3:2.
Having faithful children - See the notes at 1Ti_3:4-5. That is, having a family well-
governed, and well-trained in religion. The word here - πιστᆭ pista - applied to the
children, and rendered faithful, does not necessarily mean that they should be truly
pious, but it is descriptive of those who had been well-trained, and were in due
subordination. If a man’s family were not of his character - if his children were
insubordinate, and opposed to religion - if they were decided infidels or scoffers, it
would show that there was such a deficiency in the head of the family that he could not
be safely entrusted with the government of the church; compare the notes at 1Ti_3:5. It](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-66-320.jpg)
![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. 1Co_9:5, 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, 1Ti_4:3. 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
(Tit_1:7): 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-](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-68-320.jpg)
![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 (2Ti_4:7), and not shunned to
declare the whole counsel of God; there was his faithfulness, Act_20:27.
(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, Tit_1:10, 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 (Tit_1:11): 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, etc.), so subverting the
gospel and the souls of men; not some few only, but whole families. It was unjustly](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-70-320.jpg)
![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 (Tit_1:12): 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: Krētes aei pseustaî kaka thēriâ gasteres argai - The
Cretans are always liars, evil beasts, slow bellies. Even to a proverb, they were
infamous for falsehood and lying; kretizein, 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: Tit_1:13. 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. Jud_1:22, Jud_1:23, Of some have
compassion, making a difference; and others save with fear, pulling them out of the](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-71-320.jpg)
![but their heart goeth after their covetousness, Eze_33:31. 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 - apeitheis, 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, Phi_1:10, Phi_1:11.
JAMISO , "(Compare Notes, see on 1Ti_3:2-4.) The thing dwelt on here as the
requisite in a bishop, is a good reputation among those over whom he is to be set. The
immorality of the Cretan professors rendered this a necessary requisite in one who was
to be a reprover: and their unsoundness in doctrine also made needful great
steadfastness in the faith (Tit_1:9, Tit_1:13).
having faithful children — that is, believing children. He who could not bring his
children to faith, how shall he bring others? [Bengel]. Alford explains, “established in the
faith.”
not accused — not merely not riotous, but “not (even) accused of riot” (“profligacy”
[Alford]; “dissolute life” [Wahl]).
unruly — insubordinate; opposed to “in subjection” (1Ti_3:4).
RWP, "Blameless (anegklētos). In a condition of first class. Used in 1Ti_3:10 of
deacons which see.
That believe (pista). Added to what is in 1Ti_3:4. “Believing children.”
Not accused of riot (mē en katēgoriāi asōtias). See note on 1Ti_5:19 for katēgoria
and Eph_5:18 for asōtia. “Not in accusation of profligacy.”
Unruly (anupotakta). See note on 1Ti_1:9. Public disorder, out of doors. See also
Tit_1:10.
CALVI , "6.If any one is blameless In order that no one may be angry with Titus,
as if he were too rigorous or severe in rejecting any, Paul takes the whole blame to
himself; (217) for he declares that he has expressly commanded, that no one may be
admitted, unless he be such a person as is here described. Accordingly, as he
testified, a little before, that he had invested Titus with authority to preside in the
appointment of pastors, that others might allow to him that right; so he now relates
the injunction which he had given, lest the severity of Titus should be exposed to the](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-73-320.jpg)
![blamelessness, if he is to have influence over the flock.
steward of God — The greater the master is, the greater the virtues required in His
servant [Bengel], (1Ti_3:15); the Church is God’s house, over which the minister is set as
a steward (Heb_3:2-6; 1Pe_4:10, 1Pe_4:17). Note: ministers are not merely Church
officers, but God’s stewards; Church government is of divine appointment.
not self-willed — literally, “self-pleasing”; unaccommodating to others; harsh, the
opposite of “a lover of hospitality” (Tit_1:6); so Nabal (1Sa_25:1-44); self-loving and
imperious; such a spirit would incapacitate him for leading a willing flock, instead of
driving.
not given to wine — (See on 1Ti_3:3; see on 1Ti_3:8).
not given to filthy lucre — not making the Gospel a means of gain (1Ti_3:3, 1Ti_
3:8). In opposition to those “teaching for filthy lucre’s sake” (Tit_1:11; 1Ti_6:5; 1Pe_
5:2).
CALVI , "7.For a bishop ought to be blameless, as a governor of the house of God
He again repeats, that they who aspire to the office of a bishop ought to retain an
unspotted reputation; and he confirms it by this argument, that, because the Church
is the house of God, every person who is appointed to govern it — is constituted, as
it were, governor of the house of God. ow, he would be ill spoken of among men,
who should take a scandalous and infamous person, and make him his steward; and
therefore it would be far more base and intolerable to appoint such persons to be
rulers of the household of God. The Latin word dispensator (steward or manager)
— employed in the old translation, and retained by Erasmus — does not at all
express Paul’ meaning; for, in order that greater care may be exercised in the
election, he adorns the office of a bishop within this honorable eulogy, that it is a
government of the house of God, as he says to Timothy,
“ thou mayest know how thou oughtest to conduct thyself in the house of the living
God, the pillar and foundation of truth.”
(1Ti_3:15.)
This passage plainly shows that there is no distinction between a presbyter and a
bishop; for he now calls indiscriminately, by the latter name, those whom he
formerly he employs both names in the same sense, without any distinction; as
Jerome has remarked, both in his Commentary on this passage, and in his Epistle to
Evagrius. And hence we may perceive how much greater deference has been paid to
the opinions of men than ought to have been paid to them; for the language of the
Holy Spirit, has been set aside, and the custom introduced by the arbitrary will of
man has prevailed. For my own part, I do not find fault with the custom which has
existed from the very beginning of the Church, that each assembly of bishops shall
have one moderator; (221) but that the name of office which God has given to all,
shall be conveyed to one alone, and that all the rest shall be deprived of it, is both
unreasonable and absurd. Besides, to pervert the language of the Holy Spirit — in
such a manner that the same words shall have a different meaning from what he
intended — is excessive and profane hardihood. (222)](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-82-320.jpg)
![work, and has little of his Master’s spirit.
A lover of good men - Φιλαγαθον· A lover of goodness or of good things in general.
Sober - Prudent in all his conduct. Just in all his dealings. Holy in his heart.
Temperate - self-denying and abstemious, in his food and raiment; not too nice on
points of honor, nor magisterially rigid in the exercise of his ecclesiastical functions.
Qualifications rarely found in spiritual governors.
GILL, "But a lover of hospitality,.... See Gill on 1Ti_3:2.
a lover of good men, or "of good"; the Syriac version renders it, "of good things"; as
prayer, preaching, reading, meditation, spiritual conversation, and every religious
exercise: or "of good men"; for such an elder or bishop has chiefly to do and converse
with; and if he is not a lover of them, their company will be disagreeable to him, and he
will be of no advantage to them; and if he does not love the souls of men, he will not
naturally care for their state, or be concerned for their good.
Sober: in body, using moderation in diet and dress; and in mind, being prudent,
modest, and humble, and thinking soberly of himself, and others, as he ought.
Just; righteous in his dealings with men, giving to everyone their due; upright and
sincere in his conversation with the saints; and faithful in his counsel, admonitions, and
reproofs.
Holy; devout towards God, constant in all religious exercises in the closet, family, and
church; and living soberly, righteously, and godly in the world.
Temperate; in eating and drinking; continent from the lusts of the flesh; and even
abstaining from those things which might be lawfully used, though inexpedient, for the
sake of the weak, the peace of the church, and the glory of God.
JAMISO , "lover of hospitality — needed especially in those days (Rom_12:13;
1Ti_3:2; Heb_13:2; 1Pe_4:9; 3Jo_1:5). Christians travelling from one place to another
were received and forwarded on their journey by their brethren.
lover of good men — Greek, “a lover of (all that is) good,” men or things (Phi_4:8,
Phi_4:9).
sober — towards one’s self; “discreet”; “self-restrained” [Alford], (see on 1Ti_2:9).
just — towards “men.”
holy — towards God (see on 1Th_2:10).
temperate — “One having his passions, tongue, hand and eyes, at command”
[Chrysostom]; “continent.”
CALVI , "8.But hospitable, devoted to kindness Hence it is evident how destructive
is that plague which tears the Church by quarrels. With this vice he contrasts, first,
docility, and next, gentleness and modesty towards all; for a bishop will never teach](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-106-320.jpg)
![not only to be held forth by the elder, but to be held fast, and tenaciously abode by; in
opposition to all wavering about it, departure from it, dropping or concealing any part of
it, and pusillanimity concerning it; whatever temptations there may be to the contrary,
through popular applause on the one hand, and reproaches and persecutions on the
other; and though there may be many that may endeavour to wring it out of his hands;
see 2Ti_1:13,
as he hath been taught; or "according to doctrine": that is, according to the doctrine
of the Scriptures, Christ, and his apostles; according to the doctrine that lies in the
Scriptures that was delivered by Christ, and preached by his apostles; whatever is
according to that should be held fast:
or which is for doctrine, which tends to teach, instruct, and edify the minds of men,
that ought to be constantly abode by: or as the elder himself has been taught, not by
men, in a theoretical way, as logic, rhetoric, and other arts and sciences are taught; for
such who are only taught the faithful word in this way, are not likely to hold it fast, in a
time of temptation; but as he has been taught it experimentally by the Spirit of God; and
such an one, who has not only the knowledge of it in his head, but the experience of it in
his heart, will hold it, and hold it fast against all opposition:
that he may be able, by sound doctrine, both to exhort and to convince the
gainsayers; sound doctrine is the faithful word, the wholesome words of our Lord
Jesus Christ, which being retained, qualify an elder to discharge the following branches
of his office; to "exhort" the members of churches to their duty, according to their age,
sex, state, and condition, as in chapter 2 to which the doctrines of grace influence and
engage; or to comfort them, as the word also signifies, and the Alexandrian copy reads,
"to comfort them in all tribulation"; and this is one considerable part of the elder's work,
to comfort souls under affliction, whether of body or mind; and sound doctrines, or the
doctrines of the Gospel, are wonderfully suited to such a purpose: and the other part of
his work is, "to convince gainsayers"; such who resist the truth, oppose themselves to it,
cavil at it, and object against it; these are to be refitted, and convinced by the Scriptures,
and arguments taken from them, as the Jews were by Apollos, Act_18:28 and nothing is
so powerful to do it as sound doctrine, and holding fast the faithful word.
JAMISO , "Holding fast — Holding firmly to (compare Mat_6:24; Luk_16:13).
the faithful — true and trustworthy (1Ti_1:15).
word as he has been taught — literally, “the word (which is) according to the
teaching” which he has received (compare 1Ti_4:6, end; 2Ti_3:14).
by — Translate as Greek, “to exhort in doctrine (instruction) which is sound”; sound
doctrine or instruction is the element IN which his exhorting is to have place ... On
“sound” (peculiar to the Pastoral Epistles), see 1Ti_1:10; 1Ti_6:3.
convince — rather, “reprove” [Alford], (Tit_1:13).
RWP, "Holding to (antechomenon). Present middle participle of antechō, old verb,
to hold back, in middle to hold oneself face to face with, to cling to, as in 1Th_5:14.
The faithful word (tou pistou logou). See note on 1Ti_1:15; 1Ti_6:3; Rom_16:17.
Some would see a reference here to Christ as the Personal Logos.](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-109-320.jpg)
![teaching things which they ought not; which were not agreeable to the perfections
of God, to the Scriptures of truth, to sound doctrine, and which were hurtful and
pernicious to the souls of men: and that only
for filthy lucre's sake; having no regard to the glory of God, the honour and interest
of Christ, or the good of immortal souls; only seeking to gain popular applause and
honour from men, and to gather and increase worldly substance. Covetousness was a sin
which the Cretians were remarkably guilty of (l).
HE RY, "mouths ... stopped — literally, “muzzled,” “bridled” as an unruly beast
(compare Psa_32:9).
who — Greek, “(seeing that they are) such men as”; or “inasmuch as they” [Ellicott].
subvert ... houses — “overthrowing” their “faith” (2Ti_2:18). “They are the devil’s
levers by which he subverts the houses of God” [Theophylact].
for filthy lucre — (1Ti_3:3, 1Ti_3:8; 1Ti_6:5).
RWP, "Whose mouths must be stopped (hous dei epistomizein). Literally,
“whom it is necessary to silence by stopping the mouth.” Present active infinitive
epistomizein, old and common verb (epi, stoma, mouth), here only in N.T. To stop the
mouth either with bridle or muzzle or gag.
Overthrow (anatrepousin). Old and common verb, to turn up, to overturn. In N.T.
only here and 2Ti_2:18. In papyri to upset a family by perversion of one member.
Things which they ought not (ha mē dei). Note subjective negative mē with
indefinite relative and indicative mode.
For filthy lucre’s sake (aischrou kerdous charin). The Cretans are given a bad
reputation for itinerating prophets for profit by Polybius, Livy, Plutarch. Paul’s warnings
in 1Ti_3:3, 1Ti_3:8; 1Ti_6:5 reveal it as “a besetting temptation of the professional
teacher” (Parry). See Tit_1:7 above. Disgraceful gain, made in shameful ways.
JAMISO , "mouths ... stopped — literally, “muzzled,” “bridled” as an unruly beast
(compare Psa_32:9).
who — Greek, “(seeing that they are) such men as”; or “inasmuch as they” [Ellicott].
subvert ... houses — “overthrowing” their “faith” (2Ti_2:18). “They are the devil’s
levers by which he subverts the houses of God” [Theophylact].
for filthy lucre — (1Ti_3:3, 1Ti_3:8; 1Ti_6:5).
CALVI , "11Whose mouth must be stopped A good pastor ought therefore to be on
the watch, so as not to give silent permission to wicked and dangerous doctrines to
make gradual progress, or to allow wicked men an opportunity of spreading them.
But it may be asked, “ is it possible for a bishop to constrain obstinate and self-
willed men to be silent? For such persons, even though they are vanquished in](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-122-320.jpg)
![robbers? Must all the flock be scattered, the blood of our Lord Jesus Christ
trampled under foot, and souls which he has redeemed at so costly a price go to
perdition, and all order be set aside; and must we nevertheless be silent and shut
our eyes?”—Fr. Ser.
PULPIT, "Men who overthrow for who subvert, A.V. Whose mouths must be
stopped ( οὒς δεῖ ἐπιστοµίζειν ); here only in the ew Testament, not found in the
LXX., but common in classical Greek. "To curb" (comp. Psa_32:9; Jas_3:2, Jas_
3:3). The meaning is nearly the same as that of χαλιναγωγέω in Jas_1:26; some,
however, assign to it the sense of "to muzzle" (Olshausen, etc.) or "stop the mouth,"
which Bishop Ellicott thinks is "perhaps the most common" and "the most
suitable."£ So also Huther. It often means simply "to silence" (see Stephan,
'Thesaur.'), and is applied to wind instruments. Overthrow ( ἀνατρέπουσι ); as 2Ti_
2:18, which shows the kind of overthrow here meant, that viz. of the faith of whole
families, well expressed in the A.V. by "subvert." The phrase, οἰκίας ἀνατρέπειν , of
the literal overthrow of houses, occurs in Plato (Alford). For filthy lucre's sake;
contrary to the apostolic precept to bishops and deacons (1Ti_3:3, 1Ti_3:8, and
above, 1Ti_3:7). Polybius has a striking passage on the αἰσχροκερδεία of the
Cretans, quoted by Bishop Ellicott ('Hist.,' 6:146.3).
12 One of Crete’s own prophets has said it:
“Cretans are always liars, evil brutes, lazy
gluttons.”[c]
BAR ES, "One of themselves - That is, one of the Cretans. The quotation here
shows that Paul had his eye not only on the Jewish teachers there, but on the native
Cretans. The meaning is, that, alike in reference to Jewish teachers and native-born
Cretans, there was need of the utmost vigilance in the selection of persons for the
ministry. They all had well-known traits of character, which made it proper that no one
should be introduced into the ministry without extreme caution. It would seem, also,
from the reasoning of Paul here, that the trait of character here referred to pertained not
only to the native Cretans, but also to the character of the Jews residing there; for he
evidently means that the caution should extend to all who dwelt on the island,
Even a prophet of their own - Or, a poet; for the word “prophet” - προφήτης](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-124-320.jpg)
![their lives to their profession.
SIMEO , "FALSE PROFESSORS DESCRIBED
Tit_1:16. They profess that they know God; but in works they deny him.
AT a time when the profession of godliness is everywhere abounding, it is of
peculiar importance to lay down marks whereby the upright may be distinguished,
and the hypocritical be put to shame. There have ever been in the Church, many,
whose characters would not bear investigation, and whose conduct was the very
reverse of what their profession required. In the days of the Apostle there were
“many unruly and vain talkers and deceivers, who subverted whole houses, teaching
things which they ought not, for filthy lucre sake [ ote: ver. 10, 11.]:” and of these
he hesitated not to declare, that “whilst they professed that they knew God, they in
works denied him.”
ow, as such persons abound in all ages, I will enter into a fuller consideration of
the character here delineated ; and observe respecting it, that it is,
I. A common character—
[As all who were the natural descendants of Abraham were considered as professing
the faith of Abraham, even whilst they were living altogether without God in the
world; so all who name the name of Christ are considered as Christians, though
they never think of departing from any iniquity which their hearts affect. But it is
not of such persons that I intend to speak. The persons mentioned in my text
evidently wished to be regarded as religious : and therefore it is to persons of that
description that my attention shall be confined. These, indeed, embrace a great
variety of character: for, whilst some take up religion in a formal kind of way, as a
means of gaining a reputation for sanctity, others vaunt themselves in an experience
of its power upon their souls. Of the former class are those whom St. Paul speaks of,
when he says, “Behold, thou art called a Jew, and restest in the law, and makest thy
boast of God, and knowest his will, and approvest the things that are more excellent,
being instructed out of the law; and art confident, that thou thyself art a guide of
the blind, a light of them which are in darkness, an instructor of the foolish, a
teacher of babes, which hast the form of knowledge and of the truth in the law
[ ote: Rom_2:17-20.].” Of the latter class are they whose hearts have been
impressed in a measure with divine truth, and brought in some degree under the
power of religion, but who yet hold fast some secret lusts which they will not part
with. Of such the Prophet Isaiah speaks: “They call themselves of the holy city, and
stay themselves upon the God of Israel [ ote: Isa_48:2.].” Of such also God speaks
by the Prophet Ezekiel: “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 : for
with their mouth they shew much love, but their heart goeth after their covetousness
[ ote: Eze_33:31.].”](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-171-320.jpg)
![ow, of both these classes there are very many in the present day. At a former
period, the pharisaical class were the more numerous ; but at this time the
hypocritical. In some respects they differ widely from each other, and hold each
other in contempt : but, in the main point, they are agreed; namely, in not walking
agreeably to their profession. either the one nor the other give themselves up
wholly to their God : some hidden abomination, like a worm at the root, impedes
their fruitfulness in good works, and prevents them from “bringing forth any fruit
to perfection.” Were I to distinguish between them, I should say, the one profess
religion generally ; the others profess religion of a superior cast : but, when the
whole of their spirit, and temper, and conduct, are compared with the Scripture-
standard, they shew that their hearts are not right with God ; and that, whilst “they
draw nigh to him with their lips, their hearts are far from him [ ote: Isa_29:13.].”]
It is also,
II. An awful character—
In two respects do these persons fearfully betray their extreme folly and wickedness:
1. They grievously dishonour God—
[In proportion as they profess a zeal for God, is God implicated, if I may so say, in
the evils which they commit. ot that God has indeed any responsibility on their
account: but an ungodly world, who hate religion, will take occasion to condemn
religion itself for the faults of those who profess it, yea, and to “blaspheme the very
name of God himself on their account.” Unreasonable as it is that “the way of truth
should be evil spoken of” on account of those who walk not according to its dictates,
still this is what men will do, in vindication of themselves, and for the purpose of
decrying all serious godliness [ ote: 2Pe_2:2. Rom_2:23-24. 1Ti_6:1.]. But this
greatly aggravates the guilt of those who thus expose religion to contempt, and cast
a stumbling-block in the way of a perishing world. Truly it were “better that a
millstone were hanged about the neck of such persons, and that they should be cast
into the sea,” than that they should continue to involve themselves in such
tremendous guilt.]
2. They fatally deceive their own souls—
[ o persons are less disposed to suspect themselves than these. Their profession
stands with them in the place of practice. They think only of what they do; but never
reflect on what they leave undone. If they “say, Lord, Lord,” it never comes into
their minds to inquire how far they “do the things which he requires of them.” The
godly themselves express not a greater confidence of their state before God, than
these. Hence it is that they are so frequently warned against self-deceit; “If a man
think himself to be something when he is nothing, he deceiveth himself [ ote: Gal_
6:3.].” And again; “If any man seem to be religious, and bridleth not his tongue, but
deceiveth his own heart, that man’s religion is vain [ ote: Jam_1:26.].” Of such
persons there is little, if any, hope: because they imagine themselves already](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-172-320.jpg)
![possessed of all that the Gospel offers, and therefore are deaf to the invitations and
entreaties which they deem applicable only to persons less favoured than
themselves.]
Such an one is truly,
III. A pitiable character—
In the midst of light “they walk on still in darkness”—
[Professing that they know God, they take, of course, the Scriptures for their guide:
but, with respect to the real life of godliness, they are yet ignorant, because that
“darkness has blinded their eyes [ ote: 1Jn_2:11.].” In truth, they see every thing
through a wrong medium, and as it were with a jaundiced eye; and the very
principles which they profess serve only to beguile them to their ruin. Unhappy
souls! “whose very light is darkness [ ote: Mat_6:23.],” and whose knowledge
causeth them to err [ ote: Isa_47:10.]!]
With all imaginable opportunities for salvation, they improve not any for their
good—
[They have the ordinances of religion, yea, and take pleasure in them too [ ote: Isa_
58:2.]; but they remain unhumbled, and “uncircumcised both in heart and life.” The
very word they hear, which to others is “a savour of life unto life,” proves to them
only “a savour of death unto death [ ote: 2Co_2:16.].” The more formal of these
characters satisfy themselves with a mere round of duties; and the more enlightened
of them place their own feelings and conceits in the stead of vital godliness; and thus
both the one and the other turn the very means of salvation into occasions of
augmented guilt and misery. The very sun and rain, which ripen others, do but
prepare them for fuel in the fire of hell [ ote: Heb_6:7-8.].]
Buoyed up with the most glorious hopes and prospects, they have nothing awaiting
them but the most fearful disappointment—
[They dream of heaven at the termination of their earthly pilgrimage: but, alas!
what horror will seize hold upon them at the instant of their departure hence! It is
not only the tree which bears bad fruit, but that which bears not good fruit, that will
be cast into the fire [ ote: Mat_7:19.]: not those only who had no lamps, but “those
whose lamps were destitute of oil, that will be cast into outer darkness, where is
weeping and wailing and gnashing of teeth [ ote: Mat_25:8-12. with Mat_8:12.].”
They will carry their delusive hopes even to the bar of judgment: but their claims
will be disallowed, and their pleas be of no avail [ ote: Mat_7:22-23.]. Their eyes
will then be opened to see their folly; and they will be left to reap for ever the fruit
which they have sown [ ote: Gal_6:7-8.].”]
Let me now entreat you to inquire into,](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-173-320.jpg)
![1. Your profession—
[Think not that a merely speculative knowledge, however extensive it be, will suffice.
To know God aright, you must know him, as reconciled to us in Christ Jesus; and
must so know him, as to renounce every other hope, and to rely altogether on Christ
alone. Then only do we know him aright, when we “cleave unto Christ with full
purpose of heart.”]
2. Your practice—
[It is to little purpose that we hear and approve of the word, “unless we be doers of
it also [ ote: Jam_1:22-25.]:” nor can we have any satisfactory evidence that we
know God, except by obeying his commandments [ ote: 1Jn_2:3.]. See, then, that
with your profession there be also a holy consistency of conduct: and take care to
“shew forth your faith by your works.”]
PULPIT, "By their for in, A.V. They profess that they know God (comp. Rom_2:17-
20). The arrogant claim to be God's people and to superior holiness, while all the
while they were denying God by their evil deeds, and bringing dishonor upon his
ame among the Gentiles, was a marked feature of the Jews in St. Paul's time.
Abominable ( βδελυκτοὶ ); objects or causes of disgust; only here in the ew
Testament, but found in the LXX. But βδέλυγµα and βδελύσσοµαι are not
uncommon. Reprobate ( ἀδόκιµοι ); as 2Ti_3:8 (where see note). This picture of the
circumcision is indeed sad.
BI, "They profess that they know God
Conventional Christians
I.
Conventional Christians are professional atheists.
II. Conventional Christians are practical atheists.
1. They deny God’s authority in everyday life; ignore the claims He has upon their
existence, powers, possessions.
2. They deny His teaching, He teaches that spiritual interests are supreme. They
declare in their daily life that temporal interest are paramount. He teaches that no
man should live to himself, but should be inspired by that benevolence that will](https://image.slidesharecdn.com/titus1commentary-170905223445/85/Titus-1-commentary-174-320.jpg)
Uploaded byGLENN PEASE
Titus 1 commentary
This document provides commentary on Paul's letter to Titus from multiple scholars and commentators. It examines Paul's description of himself as a "servant of God and an apostle of Jesus Christ", his mission to promote the faith and knowledge of God's elect, and the truth that leads to godliness. It also analyzes Paul's purpose in writing to Titus and describing him as his "own son after the common faith".
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Titus 1 commentary
- 1. TITUS 1 COMMETARY 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
- 2. 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
- 3. these are someof 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
- 4. Holy Spirit worksprecious 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.
- 5. What worthiness orpreparation 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
- 6. believers, because theyare 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
- 7. God;” for theywere 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
- 8. 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
- 9. election. Fire isthe 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.
- 10. Learn hence, Thatthe 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
- 11. pervades every lifeof 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
- 12. “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.)
- 13. The honour ofbeing 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.)
- 14. Willing service Before thetime 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.)
- 15. According to thefaith 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.
- 16. (2) In thatwhereas 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
- 17. On the gospelbeing 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.
- 18. (2) That itis 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
- 19. 1. Because theAuthor 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.)
- 20. Redemptive truth I. Agrand 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.
- 21. 1. “Servant ofGod.” 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.
- 22. II. Truth isthe 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
- 23. a well-founded hopeof 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
- 24. the Gospel isthe 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
- 25. religion and thepractice 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
- 26. wide difference betweenthe 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
- 27. firmly and securelyhope 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.
- 28. 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.
- 29. II. A hopeunspeakably 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.”
- 30. 3. I endwith 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.
- 31. 2. The subjectsin 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
- 32. and conduct. 1. Itshould 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.
- 33. I. The truthof 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.
- 34. III. How weought 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
- 35. 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
- 36. already acted asthe 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
- 37. the great doctrineof 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.
- 38. CLARKE, "But hathin due times - Καιροις ιδιοις· In its own times. See 1Ti_2:6; Gal_4:4; Eph_1:10; Eph_2:7. God caused the Gospel to be published in that time in which it could be published with the greatest effect. It is impossible that God should prematurely hasten, or causelessly delay, the accomplishment of any of his works. Jesus was manifested precisely at the time in which that manifestation could best promote the glory of God and the salvation of man. Manifested his word - Τον λογον αᆓτου· His doctrine - the doctrine of eternal life, by the incarnation, passion, death, and resurrection of Jesus Christ. Which is committed unto me - That is, to preach it among the Gentiles. According to the commandment of God our Savior - This evidently refers to the commission which he had received from Christ. See Act_9:15 : “He is a chosen vessel unto me, to bear my name before the Gentiles.” For, “I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people and from the Gentiles, unto whom now I send thee; to open their eyes, to turn them from darkness to light,” etc,; Act_26:16, etc. This is the commandment; and according to it he became the apostle of the Gentiles. God our Savior. - As the commission was given by Jesus Christ alone, the person whom he terms here God our Savior must be Jesus Christ only; and this is another proof that St. Paul believed Jesus Christ to be God. This eternal life God had promised in a comparatively obscure way before the foundation of the world, the Jewish dispensation; but now under the Gospel, he had made it manifest - produced it with all its brightness, illustrations, and proofs. GILL, "But hath in due times manifested his word,.... Either Christ, his essential Word; or the word of truth, the Gospel of salvation; or rather his word of promise of eternal life in Christ Jesus: through preaching; through the ministry of the word by the apostles; in which Christ is revealed in the glory of his person, and the fulness of his grace, and in the efficacy of his blood, righteousness, and sacrifice; and in which the Gospel, that was ordained before the world was, and is the fellowship of the mystery which was hid in God, is published; and in which the promise of eternal life, which lay in God's heart, in the covenant of grace, and in the hands of Christ, and which with Christ, and his Gospel, were hid under the dark types, shadows, and sacrifices of the law, is clearly made known: "in due times"; appointed by God, agreed between the Father and the Son, and suitable to the state, case, and condition of men; when the law of Moses, and the light of nature, legal sacrifices, and moral power, had been sufficiently tried, the one in the Jewish, the other in the Gentile world; and after that the Son of God was become incarnate, which was in the fulness of time; and when he had suffered for the ungodly, which was in due time; see 1Ti_2:6. Which is committed unto me; that is, which preaching or ministry of the word, the Gospel, and the dispensation of it, which, as a trust, was deposited in the hands of the apostle, and of which he was a faithful steward: according to the commandment of God our Saviour; either God the Father, so called, Tit_3:4 compared with Tit_1:6 and who is the Saviour of all men in a providential way, and of all the elect in a way of special grace,
- 39. by his SonJesus Christ; and by whom the apostle was appointed and separated to the preaching of the Gospel; and by whom this was committed to his trust: or rather the Lord Jesus Christ, who is truly and properly God, the great God, and our Saviour, Tit_ 2:13 and who is the only Saviour of lost sinners; and he it was that personally appeared to Paul, and made him a minister of the word, committed the Gospel to him, and gave him a commandment, and orders to preach it among the Gentiles, Act_26:15. JAMISO , "in due times — Greek, “in its own seasons,” the seasons appropriate to it, and fixed by God for it (Act_1:7). manifested — implying that the “promise,” Tit_1:2, had lain hidden in His eternal purpose heretofore (compare Col_1:26; 2Ti_1:9, 2Ti_1:10). his word — equivalent to “eternal life” (Tit_1:2; Joh_5:24; Joh_6:63; Joh_17:3, Joh_17:17). through preaching — Greek, “in preaching,” of rather as Alford (see on 2Ti_4:17), “in the (Gospel) proclamation (the thing preached, the Gospel) with which I was entrusted.” according to — in pursuance of (compare 1Ti_1:1). of God our Saviour — rather as Greek, “of our Savior God.” God is predicated of our Savior (compare Jud_1:25; Luk_1:47). Also Psa_24:5; Isa_12:2; Isa_45:15, Isa_ 45:21, Septuagint. Applied to Jesus, Tit_1:4; Tit_2:13; Tit_3:6; 2Ti_1:10. RWP, "In his own seasons (kairois idiois). Locative case. See note on 1Ti_2:6; 1Ti_6:15. In the message (en kērugmati). See note on 1Co_1:21; 1Co_2:4 for this word, the human proclamation (preaching) of God’s word. Wherewith I was intrusted (ho episteuthēn). Accusative relative ho retained with the first aorist passive indicative of pisteuō as in 1Ti_1:11. See note on 1Ti_2:7. Of God our Saviour (tou sōtēros hēmōn theou). In Tit_1:4 he applies the words “tou sōtēros hēmōn” to Christ. In Tit_2:13 he applies both theou and sōtēros to Christ. CALVI , "3.But hath manifested There was indeed some manifestation of this kind, when God in ancient times spake by his prophets; but because Christ publicly, displayed by his coming those thing which they had obscurely predicted, and the Gentiles were afterwards admitted into the fellowship of the covenant, in this sense Paul says that what had formerly been exhibited in part “ now been manifested.” In his own times This has the same meaning as “ fullness of times.” (Gal_4:4.) He reminds us that the time when it pleased the Lord to do this — must have been the most seasonable time for doing it; and he mentions this for the purpose of meeting the rashness of men, who have always the hardihood to inquire why it was not sooner, or why it is to-day rather than to-morrow. In order therefore that our curiosity may not exceed proper bounds, he shews that the “” are placed in the
- 40. hand, and atthe disposal, of God, in such a manner that we ought to think that he does everything in the proper order and at the most seasonable time. His word. Orby his word; for it is not uncommon with Greek writers to supply the preposition by. Or, he calls Christ the Word; if it be not thought preferable to supply something for the sake of completing the sentence. Were it not that the second exposition is a little forced, in other respects I should give it the preference. Thus John says, “ we have heard, what we have seen with our eyes, what our hands have handled of the Word of life; and the life was manifested.” (1Jo_1:1.) I therefore prefer what is a simple meaning, that God hath manifested the word concerning the life by the preaching of the gospel. The preaching, of which he speaks, is the gospel proclaimed, as the chief thing which we hear in it is — that Christ is given to us, and that in him there is life. Which hath been committed to me. Because all are not indiscriminately fit for so important an office, and no man ought to thrust himself into it, he asserts his calling, according to his custom. Here we ought to learn — what we have often remarked on other occasions — that the honor is not due to any man, till he has proved that God has ordained him, for even the ministers of Satan proudly boast that God has called them, but there is no truth in their words. ow Paul states nothing but what is known and proved, when he mentions his calling. Besides, from this passage we learn for what purpose they were made apostles. It was for the sake of publishing the gospel, as he says elsewhere, “ to me if I preach not the gospel, for a dispensation is committed unto me.” (1Co_ 9:16.) Accordingly, they who enact dumb show, in the midst of idleness and luxury, are excessively impudent in boasting that they are the successors of the apostles. Of God our Savior He applies the same epithet to the Father and to Christ, so that each of them is our Savior, but for a different reason; for the Father is called our Savior, because he redeemed us by the death of his Son, that he might make us heirs of eternal life; and the Son, because he shed his blood as the pledge and the price of our salvation. Thus the Son hath brought salvation to us from the Father, and the Father hath bestowed it through the Son. PULPIT, "In his own seasons for hath due times, A.V.; in the message for through preaching, A.V.; wherewith 1 was entrusted for which is committed unto me, A.V. In his own seasons. The margin, its own seasons, is preferable (see 1Ti_2:7, note). The phrase is equivalent to "the fullness of the time" (Gal_4:4). Manifested his
- 41. Word. There isa change of construction. "The relative sentence passes almost imperceptibly into a primary sentence" (Buttmann in Huther); "his Word" becomes the object of the verb "made manifest," instead of "eternal life," as one would have expected. His Word is the whole revelation of the gospel, including the Person and work of Jesus Christ. Compare St. Peter's address to Cornelius (Act_ 10:36). This "Word," which lay in the mind of God through the ages, and was only dimly expressed in the promises given from time to time (1Pe_1:10-12), was now "made manifest," and proclaimed openly in that preaching of the gospel of God's grace which was entrusted to St. Paul. This same idea is frequently expressed (see Rom_16:25; Eph_1:9, Eph_1:10; Eph_3:3-11; 2Ti_1:9-11; 1Pe_1:20), In the message. Surely a poor and a false rendering. Ἐν κηρύγµατι means "by the open proclamation" which St. Paul, as God's herald, κήρυξ , was commanded to make. But this is better expressed by the word which is appropriated to the proclamation of the gospel, viz. "preaching." So, as above quoted, Rom_16:25; 2Ti_1:11, and elsewhere frequently. According to the commandment ( κατ ἐπιταγὴν κ . τ . λ ..); Rom_16:26; 1Ti_1:1 (comp. Gal_1:1). God our Savior (1Ti_1:1; 1Ti_2:3; Tit_2:10; Tit_3:4; Jud 1:25; and also Luk_1:47). Elsewhere in the ew Testament the term "Savior" ( Σωτήρ ) is always applied to our Lord Jesus Christ. BI, "But hath in due times manifested His Word through preaching A timely revelation I. A timely revelation--the purpose of salvation through Christ Jesus. II. A sacred trust--to preach the unsearchable riches of Christ. III. A divine commission--to preach “according to the commandment of God.” (F. Wagstaff.) Salvation revealed I. That salvation is more clearly revealed than in former ages appeareth in that all the time of the law was but the infancy and nonage of the Church, which then was
- 42. as a childunder tutors and governors; and as a child was initiated in rudiments and elements of Christian religion, and endued with a small measure of knowledge and faith, because the time was not come wherein the mysteries of Christ were unfolded. II. The Lord (who doth not only by His wisdom order His greatest works, but every circumstance of them) effecteth all His promises and purposes in the due season of them. III. The manifestation of salvation is to be sought for in the preaching of the Word. Which point is plain, in that the preaching of the Word is an ordinance of God. 1. To make Christ known, in whose name alone salvation is to be had. 2. To beget and confirm faith in the heart, by which alone, as by an hand, we apprehend and apply Him with His merits to our salvation. (T. Taylor, D. D.) God’s Word manifested through preaching I. The manifestation of god’s word. This was gradually made to men--to all nations, both Jews and Gentiles--in general, and to particular places. II. The instrumentality employed for that manifestation. We should imitate the simplicity, zeal and affection displayed in the apostle’s preaching. (W. Lucy.) Preaching in God’s name An American gentleman once went to hear Whitefield for the first lime, in consequence of the report he heard of his preaching powers. The day was rainy, the congregation comparatively thin, and the beginning of the sermon rather heavy. Our American friend began to say to himself, “This man is no great wonder, after all.” He looked round, and saw the congregation as little interested as himself. One old man in front of the pulpit had fallen asleep. But all at once Whitefield stopped short. His countenance changed. And then he suddenly broke forth in an altered tone: “If I had come to speak to you in my own name, you might well rest your elbows on your knees, and your heads on your hands, and sleep; and once in a while
- 43. look up, andsay, What is this babbler talking of? But I have not come to you in my own name. o! I have come to you in the name of the Lord of Hosts” (here he brought down his hand and foot with a force that made the building ring), “and I must, and will be heard.” The congregation started. The old man woke up at once. “Ay, ay!” cried Whitefield, fixing his eyes on him, “I have waked you up, have I? I meant to do it. I am not come here to preach to stocks and stones. I have come to you in the name of the Lord God of Bests, and I must, and will, have an audience.” The hearers were stripped of their apathy at once. Every word of the sermon was attended to. And the American gentleman never forgot it. (J. G. Ryle.) The best ally in Christian work Frederick the Great was once in company with a number of French wits, and there was a brave Scotchman also at the table, who was the ambassador of England. Frederick the Great was then contemplating a war, in which he would be dependent upon English subsidies, and by and by the ambassador, as he listened to the king and these French wits making fun of religion, and speaking of its certain and sudden decay, said, “By the help of God England will stand by Prussia in the war.” Frederick turned round and said, rather sneeringly, “By the help of God! I did not know that you bad an ally of that name.” But the Scotchman turned round to the king, and said, “May it please your majesty, that is the only ally England has to whom England does not send subsidies.” ow, let me say, that we as a Christian Church and as a missionary society have an ally of that name. Our ally is the Lord of Hosts, and it is because His name has been upon our banners that we have succeeded in the past. (T. H. Hunt.) Which is committed unto me, according to the commandment of God our Saviour The Christian ministry I. Every minister called by God is one of Christ’s committees, unto whom He betrusteth now after His departure the care and oversight of His spouse, who is dearer unto Him than His own life, appeareth in that they are called stewards of this great house, having received the keys to open the kingdom of heaven, and to distribute to the necessity of their fellow servants; chosen vessels, as Paul, not to contain, but to carry the pearl and the treasure of the kingdom; feeders, as Peter, husband men, to whom the vineyard is let out till His return. 1. The honour of a minister is faithfulness in the diligent and careful discharging himself of that trust committed unto him; the principal part of which repose standeth in the faithful dispensing of Christ’s legacies to His Church, according to
- 44. His own testament;which as it is his duty enjoined (1Co_4:2), so is it his crown, his joy, his glory, that by his faithful pains he hath procured the welfare of his people, and bringeth with it a great recompense of reward; for if he that showeth himself a good and faithful servant in little things, shall be ruler over much; what may he expect that is faithful in the greatest? 2. The ministry is no calling of ease, but a matter of great charge; nor contemptible, as many contemptuous persons think it too base a calling for their children; but honourable, near unto God, a calling committing unto men great matters, which not only the angels themselves have dispensed sundry times, but even the Lord of the angels, Jesus Christ Himself, all the while lie ministered upon earth; the honour of which calling is such, as those who are employed in the duties of it, are called not only angels, but coworkers with Christ in the salvation of men. II. Whosoever would find comfort in themselves, or clear and justify their callings to others, or do good in that place of the body wherein they are set, must be able to prove that they are not intruders, but pressed by this calling and commandment of god: that as Paul performed every duty in the Church by virtue of his extraordinary calling, so they by virtue of their ordinary. For can any man think that a small advantage to himself, which our apostle doth so dwell upon in his own person, and that in every epistle, making his calling known to be committed unto him, not of men, nor by men, but by Jesus Christ? (See Gal_1:1; Gal_2:7; Eph_3:2; 1Th_2:4) 1. Let no man presume to take upon him any office in the Church uncalled; no man taketh this honour to himself. Christ Himself must he appointed of His Father. 2. Let none content himself with the calling of man separated from God’s calling; for this was the guise of the false apostles against whom our apostle opposeth himself and calling almost everywhere, who were called of men, but not of God. 3. In all other callings let men be assured they have God’s warrant, both in the lawfulness of the callings themselves, and in their holy exercise of them; passing through them daily in the exercise of faith and repentance, not forgetting daily to sanctify them by the Word and prayer. III. Ministers may and ought to be more or less in the commendation of their calling, as the nature and necessity of the people to whom they write or speak do require. 1. As the apostle here magnifieth his authority in that he is a servant of God. 2. An apostle of Jesus Christ,
- 45. 3. That hereceived his apostleship by commission and commandment of Christ Himself; and 4. All this while hath by sundry other arguments amplified the excellency of his calling: the reason of all which is not so much to persuade Titus, who was before sufficiently persuaded of it; but partly for the Cretians’ sake, that they might the rather entertain this doctrine so commended in the person of the bringer; and partly because many in this isle lifted up themselves against him and Titus, as men thrusting in their sickles into other men’s fields too busily; or else if they had a calling, yet taking too much upon them, both in correcting disorders and establishing such novelties among them as best liked them; so as here being to deal against false apostles, perverse people, and erroneous doctrines he is more prolix and lofty in his title; otherwise, where he met not with such strong opposition, he is more sparing in his titles, as in the Epistles to the Colossians, Thessalonians, etc. (T. Taylor, D. D.) 4 To Titus, my true son in our common faith: Grace and peace from God the Father and Christ Jesus our Savior. BAR ES, "To Titus - See the Introduction, Section 1. Mine own son - Notes, 1Ti_1:2. After the common faith - The faith of all Christians; - equivalent to saying “my son in the gospel.” That is, Paul had been the means of converting him by preaching that gospel which was received by all who were Christians. Grace, mercy, and peace ... - See the notes at Rom_1:7. CLARKE, "To Titus, mine own son - Him whom I have been the instrument of converting to the Christian faith; and in whom, in this respect, I have the same right as any man can have in his own begotten son. See the preface; and see on 1Ti_1:2 (note). GILL, "To Titus, mine own son after the common faith,.... Not in a natural, but
- 46. in a spiritualsense; the apostle being the instrument of his conversion, as he was of the conversion of Onesimus, and of many of the Corinthians, and therefore is said to beget them, Phm_1:10 and so was their spiritual father, and they his children: Titus was, in this sense, his "own son", or a true son, a legitimate one; a true convert; one really born again; a sincere believer, an Israelite indeed: and this he was "after the common faith"; either the doctrine of faith, which is but one, and is common to all the saints; or the grace of faith, which though different in degrees, yet is alike precious faith in all; the same for nature, kind, object, operation, and effects: and this phrase is used to show in what sense Titus was son to the apostle; as he was a believer, and no otherwise. Grace, mercy, and peace, &c. which is the apostle's usual salutation; see 1Ti_1:2. The word "mercy" is left out in the Claromontane copy, and in the Vulgate Latin, Syriac, and Ethiopic versions. JAMISO , "Titus, mine own son — Greek, “my genuine child” (1Ti_1:2), that is, converted by my instrumentality (1Co_4:17; Phm_1:10). after the common faith — a genuine son in respect to (in virtue of) the faith common to all the people of God, comprising in a common brotherhood Gentiles as well as Jews, therefore embracing Titus a Gentile (2Pe_1:1; Jud_1:3). Grace, mercy, and peace — “mercy” is omitted in some of the oldest manuscripts. But one of the best and oldest manuscripts supports it (compare Notes, see on 1Ti_1:2; see on 2Ti_1:2). There are many similarities of phrase in the Pastoral Epistles. the Lord Jesus Christ — The oldest manuscripts read only “Christ Jesus.” our Saviour — found thus added to “Christ” only in Paul’s Pastoral Epistles, and in 2Pe_1:1, 2Pe_1:11; 2Pe_2:20; 2Pe_3:18. RWP,"My true child (gnēsiōi teknōi). See note on 1Ti_1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke’s brother. But one can get a clear picture of him by turning to 2Co_2:13; 2Co_7:6-15; 8:6-24; 2Co_12:16- 18; Gal_2:1-3; Tit_1:4.; Tit_3:12; 2Ti_4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Tit_3:12). After a common faith (kata Koinéēn pistin). Here kata does mean standard, not aim, but it is a faith (pistin) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes (Jud_1:3). Koinéos does not here have the notion of unclean as in Act_10:14; Act_11:8. CALVI , "4To Titus, my own son, according to the common faith. Hence it is evident in what sense a minister of the word is said to beget spiritually those whom he brings to the obedience of Christ, that is, so that he himself is also begotten. Paul declares himself to be the father of Titus, with respect to his faith; but immediately adds, that this faith is common to both, so that both of them alike have the same Father in heaven. Accordingly, God does not diminish his own prerogative, when he pronounces those to be spiritual fathers along with himself, by whose ministry he
- 47. regenerates whom hechooses; for of themselves they do nothing, but only by the efficacy of the Spirit. As to the remainder of the verse, the exposition of it will be found in the Commentaries on the former Epistles, and especially on the First Epistle to Timothy. (213) PULPIT, "My true child for mine own son, A.V.; a common for the common, A.V.; grace and peace for grace, mercy, and peace, A.V. and T.R.; Christ Jesus for the Lord Jesus Christ, A.V. and T.R. My true child ( γνησίῳ τέκνῳ : 1Ti_1:2) after a common faith ( κατὰ κινὴν πίστιν ). In 1Ti_1:2 it is ἐν πίστει (where see note). Beyond all doubt, Alford is right in both cases in rendering "the faith" (see his note on 1Ti_1:2). The "common faith" means the faith of all God's elect. Grace and peace. So the R.T., omitting ἔλεος , mercy, which is found in 1Ti_1:2 and 2Ti_1:2. But the manuscripts vary, and the critics are divided as to whether ἔλεος ought to be retained here or not. BI, "To Titus, mine own son after the common faith Lessons I. A spiritual relationship (Cf. Act_15:1-41; Gal_2:2; 2Co_2:13; 2Co_7:6, etc.) II. A threefold blessing. 1. “Grace,” the source of our redemption. 2. “Mercy,” displayed in our redemption. 3. “Peace,” the result of our redemption. III. The source and medium of the blessing. God the Father from whom it comes, and Christ the Son through whom it comes. (F. Wagstaff.) Spiritual parentage
- 48. I. That ministersare spiritual fathers to beget children to god, appeareth in that the Hebrew phrase not only styleth them by the name of fathers. 1. Who indeed are so properly by the way of blood and natural generation? 2. either, only those who are in a right descending line, though never so far off. 3. either, only those who adopt others into the room and place of children. 4. But those also that are in the room of fathers, either generally, as all superiors, in age, place, or gifts; or more specially such as by whose counsel, wisdom, tenderness and care, we are directed as by fathers; who in these offices and not in themselves (for sometimes they be inferiors otherwise) become fathers unto us. Thus was Joseph an inferior, called a father of Pharaoh; that is, a counsellor. Job, for his tenderness and care, called a father of the poor. Scholars of the prophets, called sons of the prophets. Elisha, saith of Elijah, my father, my father; and Jubal was the father of all that play on harps. But much more properly is the minister called the father of such as he converts unto the faith, because they beget men unto God, as Paul did Onesimus in his bonds, in which regeneration the seed is that heavenly grace whereby a Divine nature is framed, the instrument by which it is conveyed, is the Word of God in the ministry of it. ow if any be desirous to carry themselves towards their ministers, as children towards their parents, they must perform unto them these duties. 1. They must give them double honour (1Ti_5:17), reverencing their persons, their places. 2. They must partake in all their goods, as the Levites in the law did; yea, if need be, lay down their necks for their sakes (Rom_16:4) in way of thankfulness. 3. o accusations must be received against them under two or three witnesses; a dutiful child will not hear, much less believe, evil reports of his father. 4. In doubtful cases of conscience resort unto them for counsel, as children to their father. 5. Obey them in all godly precepts, endure their severity, be guided by their godly directions, as those who have the oversight of souls committed unto them, even as the child ingeniously imitateth and obeyeth his father. II. Faith is one and the same in all the elect, and is therefore called the common faith
- 49. (Eph_4:5), there isone faith which is true. Which grace is but one, and common to all the elect, notwithstanding there be diverse measures and degrees of it peculiar to some. Hence the apostle Peter calleth it the like precious faith. 1. In respect of the kind of it being a justifying faith, by which all that believe have power to be the sons of God (Joh_1:12; Gal_3:26). 2. Of the object of it, which is one Christ, the same yesterday, and today, and forever; who dwelleth in the hearts of every believer (Eph_3:17), whom, although the fathers of former ages beheld Him to come, and the latter ages already come: yet both rejoice in seeing His day with the same eye of faith: the difference is, that one seeth it somewhat more clearly than the other. 3. Of the same end of it, which is salvation, common to all believers; called therefore by Jude the common salvation. (T. Taylor, D. D.) Spiritual children Calvin’s three children all died in infancy. Of the last he wrote to a friend: “The Lord gave me another son, and the Lord hath taken him away; but have I not thousands of children in the faith of Christ?” Grace, mercy, and peace Grace bringing peace I. The grace of god is the whole sufficiency of his people. The first, middle, and last cause of every good thing conveyed unto them, or issuing from them: not once did the Lord enforce this point upon His own people, teaching them by things temporal, their spiritual estate and condition (Deu_7:7). II. Only they that are by grace and mercy accepted of god have their portion in this peace here mentioned. 1. Peace, that is all kind of prosperity, is promised only to the godly. They shall prosper in everything; and the apostle pronounceth it, only upon the Israel of God. 2. It is accordingly bestowed upon those only that are justified by faith; seeing they only have peace with God, which is the principal part of it. 3. To show it to be a fruit of God’s grace, sundry phrases in Scripture might be
- 50. alleged; as thatit is called the “peace of God,” and that God is called the “God of peace”; as also that difference which is worthy to be observed between the salutations of the Old and ew Testament. In, the Old Testament, grace and peace are never joined. The ordinary form of salutation was, “peace be with thee,” “peace be to this house,” “go in peace”; but the apostles, after the mystery of redemption was revealed and perfected before the ordinary salutation, prefix this word--grace, or mercy, or both; that as they are never joined in the Old Testament, so are they never separated in the ew, to show that we cannot look to have one of them alone, or separate them, no more than we can safely sunder the branch from the root, or the stream from the fountain. (T. Taylor, D. D.) Peace through Christ A minister was asked to visit a poor dying woman. The messenger being ignorant could give no account of her state, except that she was a very good woman and very happy, and was now at the end of a well-spent life, therefore sure of going to heaven. The minister went, saw that she was very ill, and after a few kindly inquiries about her bodily condition, said: “Well, I understand you are in a very peaceful state of mind, depending upon a well-spent life.” The dying woman looked hard at him, and said: “Yes, I am in the enjoyment of peace. You are quite right; sweet peace, and that from a well-spent life. But it is the well-spent life of Jesus; not my doing, but His; not my merits, but His blood.” Yes; only one man has spent a life that has met all the requirements of God’s holy law, and on which we rest before God. (Preacher’s Lantern.) Appointing Elders Who Love What Is Good 5 The reason I left you in Crete was that you might put in order what was left unfinished and appoint[a] elders in every town, as I directed you. BAR ES, "For this cause left I thee in Crete - Compare the notes, 1Ti_1:3. On the situation of Crete, see the Introduction, Section 2.
- 51. That thou shouldestset in order the things that are wanting - Margin, “left undone.” The Greek is: “the things that are left;” that is, those which were left unfinished; referring, doubtless, to arrangements which had been commenced, but which for some cause had been left incomplete. Whether this had occurred because he had been driven away by persecution, or called away by important duties demanding his attention elsewhere, cannot now be determined. The word rendered “set in order”, ᅚπιδιορθώσᇽ epidiorthōsē, occurs nowhere else in the New Testament. It means, properly, “to make straight upon, and then to put further to rights, to arrange further.” Robinson, Lexicon - There were things left unfinished which he was to complete. One of these things, and perhaps the principal, was to appoint elders in the various cities where the gospel had been preached. And ordain - The word “ordain” has now acquired a technical signification which it cannot be shown that it has in the New Testament. It means, in common usage, to “invest with a ministerial function or sacerdotal power; to introduce, and establish, and settle in the pastoral office with the customary forms and solemnities” (Webster); and it may be added, with the idea always connected with it, of the imposition of hands. But the word used here does not necessarily convey this meaning, or imply that Titus was to go through what would now be called an ordination service. It means to set, place, or constitute; then, to set over anything, as a steward or other officer (see Mat_24:45; Luk_ 12:42; Act_6:3), though without reference to any particular mode of investment with an office; see the word, “ordain,” explained in the notes at Act_1:22; Act_14:23. Titus was to appoint or set them over the churches, though with what ceremony is now unknown. There is no reason to suppose that he did this except as the result of the choice of the people; compare the notes at Act_6:3. Elders - Greek: Presbyters; see the word explained in the notes at Act_14:23. These “elders,” or “Presbyters,” were also called “bishops” (compare the notes at 1Ti_3:1), for Paul immediately, in describing their qualifications, calls them bishops: - “ordain elders in every city - if any be blameless - for a bishop must be blameless,” etc. If the elders and bishops in the times of the apostles were of different ranks, this direction would be wholly unmeaningful. It would be the same as if the following direction were given to one who was authorized to appoint officers over an army: “Appoint captains over each company, who shall be of good character, and acquainted with military tactics, for a Brigadier General must be of good character, and acquainted with the rules of war.” - That the same rank is denoted also by the terms Presbyter and Bishop here, is further apparent because the qualifications which Paul states as requisite for the “bishop” are not those which pertain to a prelate or a diocesan bishop, but to one who was a pastor of a church, or an evangelist. It is clear, from Tit_1:7, that those whom Titus was to appoint were “bishops,” and yet it is absurd to suppose that the apostle meant prelatical bishops, for no one can believe that such bishops were to be appointed in “every city” of the island. According to all modern notions of Episcopacy, one such bishop would have been enough for such an island as Crete, and indeed it has been not infrequently maintained that Titus himself was in fact the Bishop of that Diocese. But if these were not prelates who were to be ordained by Titus, then it is clear that the term “bishop” in the New Testament is given to the Presbyters or elders; that is, to all ministers of the gospel. That usage should never have been departed from. In every city - Crete was anciently celebrated for the number of its cities. In one passage Homer ascribes to the island 100 cities (Iliad ii. 649), in another, 90 cities (Odyssey xix. 174). It may be presumed that many of these cities were towns of not very considerable size, and yet it would seem probable that each one was large enough to have a church, and to maintain the gospel. Paul, doubtless, expected that Titus would
- 52. travel over thewhole island, and endeavor to introduce the gospel in every important place. As I had appointed thee - As I commanded thee, or gave thee direction - διεταξάµην dietaxamēn - This is a different word from the one used in the former part of the verse - and rendered “ordain” - καθίστηµι kathistēmi. It does not mean that Titus was to ordain elders in the same manner as Paul had ordained him, but that he was to set them over the cities as he had directed him to do. He had, doubtless, given him oral instructions, when he left him, as to the way in which it was to be done. CLARKE, "For this cause left I thee in Crete - That St. Paul had been in Crete, though nowhere else intimated, is clear from this passage. That he could not have made such an important visit, and evangelized an island of the first consequence, without its being mentioned by his historian, Luke, had it happened during the period embraced in the Acts of the Apostles, must be evident. That the journey, therefore, must have been performed after the time in which St. Luke ends his history, that is, after St. Paul’s first imprisonment at Rome, seems almost certain. Set in order the things that are wanting - It appears from this that the apostle did not spend much time in Crete, and that he was obliged to leave it before he had got the Church properly organized. The supplying of this defect, he tells Titus, he had confided to him as one whose spiritual views coincided entirely with his own. Ordain elders in every city - That thou mightest appoint, καταστησᇽς, elders - persons well instructed in Divine things, who should be able to instruct others, and observe and enforce the discipline of the Church. It appears that those who are called elders in this place are the same as those termed bishops in Tit_1:7. We have many proofs that bishops and elders were of the same order in the apostolic Church, though afterwards they became distinct. Lord Peter King, in his view of the primitive Church, has written well on this subject. In every city. - Κατα πολιν. This seems to intimate that the apostle had gone over the whole of the hecatompolis or hundred cities for which this island was celebrated. Indeed it is not likely that he would leave one in which he had not preached Christ crucified. GILL, "For this cause left I thee in Crete,.... Not in his voyage to Rome, Act_27:7 but rather when he came from Macedonia into Greece, Act_20:2. Crete is an island in the Mediterranean sea, now called Candy; See Gill on Act_2:11. Here Paul preached the Gospel to the conversion of many; but not having time to finish what he begun, left Titus here for that purpose: that thou shouldest set in order the things that are wanting; that is, form the young converts into Gospel order, into a regular Gospel church state; settle a proper discipline among them; instruct them more largely into the doctrines of the Gospel; and correct their manners, and direct them in everything, both with respect to faith and practice: and ordain elders in every city: for this island, though it was not above fifty miles in breadth, and two hundred and seventy in length, yet had an hundred cities in it (d); and
- 53. it seems asif the Gospel had been preached in most, if not all of them, and churches were formed: however, in as many of them as there were churches, the apostle would have Titus see to it, and take care that they had proper officers fixed in them, particularly elders, pastors, or overseers, to preach the Gospel, and administer the ordinances to them, to watch over them in the Lord, and put the laws of Christ's house in execution, and keep up a strict discipline in it, according to the will of God. What Titus was to do in this affair, was to put the churches upon looking out, and choosing from among themselves proper persons for such service, and to direct, assist, and preside at the elections and ordinations of them: for we are not to suppose, that the ordination of elders was the sole act of Titus, or alone resided in him; but in like manner as Paul and Barnabas ordained elders in every church, by the suffrages of the people, signified by the stretching out of their hands; in which they directed, presided, and also assisted in prayer, with fasting, Act_14:23 as I had appointed thee; when he left him at Crete; when he gave him orders and instructions, both with respect to the persons, and their qualifications, whom he would have ordained, and with respect to the manner in which it should be done: the former of these he repeats in the following verses. From all which it clearly appears, that there were churches in Crete, and pastors placed over those churches; very probably the Cretes, who were at Jerusalem on the day of Pentecost, Act_2:11, and heard Peter's sermon, and were converted by him, some of them returning to their own country, might first bring the Gospel to this island, and lay the foundation of a Gospel church state here. It seems by what is said in this text, that the Apostle Paul was in this island himself, and preached the Gospel, and after him Titus, whom he left behind; and if any credit is to be given to the subscription of this epistle, he was the first bishop of the church in it: and it is certain, that in the "second" century there were churches in this island, particularly at Gortyna, and other places, to whom Dionysius (e), bishop of Corinth, wrote letters, in which he greatly extols Philip their bishop; and in another letter of his to the Gnossians, or to the church at Gnossus, another city in Crete, he makes mention of Pinytus as their bishop, and whom he commends for his orthodox faith, great knowledge of divine things, and care of his flock; and both these lived in the times of the Emperors Antoninus Verus and Commodus (f); which churches, no doubt, continued in the "third" century, since in the "fourth" we read of bishops sent from Crete to the synod at Sardica: and in the "fifth" century, a bishop of Gortyna in Crete is reckoned among the bishops in the council of Chalcedon: and in the "sixth" century, Theodorus, bishop of the same place, subscribed in the fifth synod at Constantinople: and in the "seventh" century, Paul archbishop of Crete, Basil bishop of Gortyna, with several other bishops of churches in the island, were present at the sixth synod at Constantinople: and in the "eighth" century, as appears from the acts of the Nicene synod, Helias was bishop of Crete, Anastasius bishop of Gnossus, a city in it, and Melito, Leontins, and Galatas, bishops of other places in the same island: and in the "ninth" century, a bishop of Gortyna, in defence of the cause of Christ, became a martyr (g); so far churches, and bishops, bearing the Christian name, are to be traced in this island. HE RY, "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 (1Co_3:6), furthering and finishing what they had begun; so much epidiorthoun imports, to order after another. Titus was to go on in
- 54. settling what theapostle 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 (1Co_16:10), 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. Luk_12:14, 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
- 55. towards them. Theword is used sometimes more largely for any who bear ecclesiastical function in the church, and so the apostles were presbyters or elders (1Pe_5:1); 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 (hiereis, not presbuterous), 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_3:1), 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_4:12, Eph_4:13. 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. JAMISO , "I left thee — “I left thee behind” [Alford] when I left the island: not
- 56. implying permanence ofcommission (compare 1Ti_1:3). in Crete — now Candia. set in order — rather as Greek, “that thou mightest follow up (the work begun by me), setting right the things that are wanting,” which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter’s preaching on Pentecost (Act_ 2:11). The number of Jews in Crete was large (Tit_1:10), and it is likely that those scattered in the persecution of Stephen (Act_11:19) preached to them, as they did to the Jews of Cyprus, etc. Paul also was there on his voyage to Rome (Act_27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul’s later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission. ordain — rather, “appoint,” “constitute.” in every city — “from city to city.” as I ... appointed thee — that is, as I directed thee; prescribing as well the act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called “elders” here are called “bishops” in Tit_1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock. From the unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the “faithful word.” RWP, "For this cause (toutou charin). In N.T. only here and Eph_3:1, Eph_3:14. Paul may be supplementing oral instruction as in Timothy’s case and may even be replying to a letter from Titus (Zahn). Left I thee in Crete (apeleipon se en Krētēi). This is the imperfect active of apoleipō, though MSS. give the aorist active also (apelipon) and some read kateleipon or katelipon. Both are common verbs, though Paul uses kataleipō only in 1Th_3:1 except two quotations (Rom_11:4; Eph_5:31) and apoleipō only here and 2Ti_4:13, 2Ti_4:20. Perhaps apoleipō suggests a more temporary stay than kataleipō. Paul had apparently stopped in Crete on his return from Spain about a.d. 65. That thou shouldest set in order (hina epidiorthōsēi). Late and rare double compound (inscriptions, here only in N.T.), first aorist middle subjunctive (final clause with hina) of epidiorthoō, to set straight (orthoō) thoroughly (dia) in addition (epi), a clean job of it. The things that were wanting (ta leiponta). “The things that remain.” See note on 2Ti_3:13; Luk_18:22. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it “of present defects” in Cretan character. And appoint (kai katastēsēis). Final clause still and first aorist active subjunctive of kathistēmi, the word used in Act_6:13 about the deacons. The word does not preclude the
- 57. choice by thechurches (in every city, kata polin, distributive use of kata). This is a chief point in the epidorthōsis (White). Elders (presbuterous). See note on 1Ti_3:2; 1Ti_4:14. As I gave thee charge (hōs egō soi dietaxamēn). First aorist (constative) middle imperative of diatassō, clear reference to previous personal details given to Titus on previous occasions. CALVI , "5.For this reason I left thee in Crete This preface clearly proves, that Titus is not so much admonished on his own account as recommended to others, that no one may hinder him. Paul testifies that he has appointed him in his own room; and on that account all should acknowledge and receive him with reverence as the Apostle’ deputy. The apostles had no fixed place assigned to them, but were charged to spread the gospel through the whole world; and for this reason, when they left one city or district to go to another, they were wont to place fit men as their substitutes, to complete the work which they had begun. Thus Paul affirms that he founded the church of the Corinthians, but that there were other workmen, (214) who must build on his foundation, that is, carry forward the building. This, indeed, belongs to all pastors; for the churches will always stand in need of increase and progress, as long as the world shall endure. But in addition to the ordinary office of pastors, the care of organizing the church was committed to Titus. Till the churches have been already organized, and reduced to some order, pastors were not usually appointed over them. But Titus held some additional charge, which consisted in giving a form to churches that had not yet been properly arranged, and in appointing a fixed kind of government accompanied by discipline. Having laid the foundation, Paul departed; and then it became the duty of Titus to carry the work higher, that the building might have fair proportions. This is what he calls correcting those things which are still wanting. The building of the Church is not a work so easy that it can be brought all at once to perfection. How long Paul was in Crete — is uncertain; but he had spent some time there, and had faithfully devoted his labors to erect the kingdom of Christ. He did not lack the most consummate skill that can be found in man; he was unwearied in toil; and yet he acknowledged that he left the work rough and incomplete. Hence we see the difficulty; and, indeed, we find, by experience, in the present day, that it is not the labor of one or two years to restore fallen. churches to a tolerable condition. Accordingly, those who have made diligent progress for many years — must still be attentive to correct many things. (215) Here it is highly proper to observe the modesty of Paul who willingly permits another person to complete the work which he had begun. And, indeed, although Titus is greatly inferior to him, he does not refuse to have him for ἐπανορθωτήν a “” to give the finishing hand to his work. Such ought to be the dispositions of godly
- 58. teachers; not thatevery one should labor to make everything bend to his own ambitious views, but that they should strive to assist each other, and that, when any one has labored more successfully, he should be congratulated and not envied by all the rest. And yet we must not imagine that Paul intended that Titus should correct those things which he had left undone, either through ignorance, or forgetfulness, or carelessness, but those things which he could not finish on account of the shortness of the time. In short, he enjoined Titus to make that correction which he would himself have made, if he had remained longer in Crete; not by varying — not by changing anything, but by adding what was wanting; because the difficulty of such a work does not allow every part of it to be done in a single day. And appoint presbyters in each city (216) In the spiritual building this nearly comes next to doctrine, that pastors be ordained, to take charge of governing the Church; and therefore Paul mentions it here in preference to everything else. It is a point which ought to be carefully observed, that churches cannot safely remain without the ministry of pastors, and that consequently, wherever there is a considerable body of people, a pastor should be appointed over it. And yet he does not say that each town shall have a pastor, so that no place shall have more than one; but he means that no towns shall be destitute of pastors Presbyters or elders. It is well known, that it was not on account of age, that they received this appellation; for sometimes those who were still young — such as Timothy — were admitted to this rank. But in all languages it has been customary to apply this honorable designation to all rulers. Although we may conclude, from 1Ti_5:17, that there were two classes of presbyters, the context will immediately show, that here none other than teachers are meant, that is, those who were ordained to teach; for immediately afterwards, he will call the same persons “” But it may be thought that he gives too much power to Titus, when he bids him appoint ministers for all the churches. That would be almost royal power. Besides, this method takes away from each church the right of choosing, and from the College of Pastors the power of judging; and thus the sacred administration of the Church would be almost wholly profaned. The answer is easy. He does not give permission to Titus, that he alone may do everything in this matter, and may place over the churches those whom he thinks fit to appoint to be bishops; but only bids him preside, as moderator, at the elections, which is quite necessary. This mode of expression is very common. In the same manner, a consul, or regent, or dictator is said to have created consuls, on account of having presided over the public assembly in electing them. Thus also Luke relates that Paul and Barnabas ordained elders in every church. (Act_14:23.) ot that they alone, in an authoritative manner, appointed pastors which the churches had neither approved nor known; but that they ordained fit men, who had been chosen or desired by the people. From this passage we do indeed learn, that there was not at that time such equality among the ministers of Christ but that some one had authority and deliberative voice above others; but this has nothing to do with the tyrannical and profane custom which
- 59. prevails in Poperyas to Collations. The apostles had a widely different mode of procedure. (214) “Mais que les autres estoyent macons ou charpentiers.” — “ that the others were masons and carpenters.” (215) “ who are guided by ambition would wish to be thought clever people on the first day; they would wish to enjoy such reputation as to have it thought that they discharged their duty so faithfully that nothing more could be desired. On the contrary, when we have labored during our whole life to edify the Church of God, still we shall not succeed to the full extent. Let us therefore know that we must not presume so far on our industry or our virtues, that he who is endued with more abundant graces can suddenly have edified the Church of God to perfection; but we must assist each other. He who is farthest advanced must know that he cannot do everything, and must bend his shoulders and ask assistance from those whom God has appointed, and must be well pleased that others make progress, provided that all aim at serving God and advancing the kingdom of our Lord Jesus Christ. If we look well to ourselves, there will always be reason to grieve, because we are very far from having performed our duty. And those who make themselves believe this or that, and say, ‘ is a church so well reformed that nothing more is needed’ — are mistaken; for if they knew what reformation is, they would beware of thinking that there was no room for finding fault. Whatever pains we take in arranging matters, and bringing them into order, there are indeed many things which, when once begun, will follow in a regular train; but as to reaching perfection, we are very far from it.”—Fr. Ser. (216) “Κατὰ πόλιν ot ‘ every city,’ but ‘ each city or town,’ (literally, ‘ by city,’ of all those which had Christian congregations. Of such there might be several in this ‘ isle;’ though the name πόλις was often given to towns; and there is reason to think that not a few of the Cretan cities were no better.” — Bloomfield BURKITT, "Observe here, 1. The erection of a power in the person of Titus: I left thee in Crete to ordain elders; "I, who am an apostle of Christ, and have received a commission from him thus to do, I left thee, thee who wert so dear to me, so useful to me; yet for the church's service did I deny myself, and part with thee. Behold here, a blessed pattern of our ministerial imitation. St. Paul did, and could most cheerfully, sacrifice all his private advantages, the tenderest and inmost of his affections, to the benefit of the church, and the interest of religion; let us go and do likewise. Observe, 2. The end of this institution, or the use and exercise of this power: to order, and to ordain, to correct and constitute;
- 60. 1. To setin order things that are wanting; the ship of the church is never so well rigged, but something is wanting that might be added; whilst the tabernacle of God sojourns here below, some pin or other will be lacking in it. 2. To ordain elders in every city, such as might govern and teach, and administer to God in holy things; wherever a church is planted, there is an absolute necessity of a settled ministry, and a succession of ministers, without which it is impossible that religion should either prosper or long continue: and care must be taken that such ministers be duly qualified, and regularly ordained. I left thee in Crete to ordain elders. Observe, 3. The limitation of these acts, according to the apostle's prescription, As I had appointed thee. Titus must do nothing but according to commission, and by special direction. Where note, That the ordering and governing of the church was not left arbitrary, no, not to Titus himself; but whatever he did, was done by apostolical direction: For this cause I left thee in Crete, that thou shouldest ordain elders in every city, as I appointed thee. PULPIT, "Were for are, A.V.; appoint for ordain, A.V.; gave thee charge for had appointed thee, A.V. Left I thee in Crete. We have no account of St. Paul's visit to Crete, nor do we know how the gospel was first brought to Crete. It may have been by some of those "Cretes" who were at Jerusalem on the Day of Pentecost, and heard the apostles speak in their tongue "the wonderful works of God" (Act_2:11), or by other Christian Jews visiting the Jewish community in Crete (note to Tit_1:1). If St. Paul was returning from Spain, and travelling by ship eastward, Crete would be on his way. The importance of the island, with which he made some acquaintance on his voyage from Caesarea to Rome (Act_27:7, Act_27:8), and the large Jewish colony there, may naturally have inclined him to visit it. How long he remained there we do not know, but he did not stay long enough to organize the Church there completely. There were still things "wanting" ( τὰ λείποντα ), as it follows. This mention of Crete is an important chronological mark. The order of St. Paul's progress, as gathered from the three pastoral Epistles, is very distinct—Crete, Miletus, Troas, Macedonia, Corinth, icopolis, Rome. He dropped Titus at Crete, and left Timothy behind at Ephesus. The Epistle to Titus, therefore, is the first of the three pastoral Epistles, and this is borne out by another circumstance. When he wrote to Titus he had not made up his mind whether he should send Artemas or Tychicus to take his place in Crete when he rejoined the apostle (Tit_3:12). But when he wrote 2 Timothy he had sent Tychicus to Ephesus to replace Timothy (2Ti_ 4:12), and Titus had already joined him, and been sent on by him to Dalmatia, presumably from icopolis. Set in order ( ἐπιδιορθώσῃ ); only here in the ew Testament, and not found in the LXX. nor in classical Greek, except as a technical word in the art of rhetoric. But διορθόω is very common in classical Greek (see ἐπανόρθωσις , 2Ti_3:16). The force of ἐπί in the compound here is "further," or "in addition." St. Paul had set the Church in order up to a certain point. But there were
- 61. still certain thingswanting, τὰ λείποντα (see Tit_3:13; Luk_18:22); and these Titus was to supply and give the finishing touch to. Appoint ( καταστήσῃς ). This is a better rendering than the A.V. "ordain," because it is a general word for "to appoint, make." Probably the A.V. "ordain" was not intended to be taken in a strictly technical sense, but is used as in Heb_5:1; Heb_8:3. The technical word was usually "to order." "The Ordering of Deacons," or "of Priests," is the title of the service in the Book of Common Prayer. "Meet to be ordered," "shall surcease from ordering," occur repeatedly in the rubrics, Elders ( πρεσβυτέρους ); i.e. presbyters, or priests (comp. Act_14:23; and see Act_11:30, note). In every city ( κατὰ πόλιν ); city by city. The phrase has a peculiar significance in Crete, which used to be famous for its hundred cities. It shows, too, that Christianity was widely spread among the cities of the island. The germ of the episcopal office, one bishop and many presbyters, is here very conspicuous. BI, "Set in order the things that are wanting Church order I. In every christian community there should be the maintenance of order. Confusion in a Church is a calumny of Christ, and obstructive at once to its peace, power, prosperity, and usefulness. II. The maintenance of church order may require the ministry of special superintendents. The words elder, bishop, pastor, etc., all refer to the same office-- that of overseer. Such a one is to maintain order, not by legislating but by loving; not by the assumption of authority, but by a humble devotion to the spiritual interests of all. III. The superintendents should be men of distinguished excellence. (D. Thomas, D. D.) Perfecting the order of the Church 1. It noteth what was the special work of an evangelist; namely, that being the companions of the apostles, they were to bring on the work of the Lord to perfection, both by establishing that foundation they had laid, and building on
- 62. further by theirdirection where they left off. The office was middle between the apostle and the pastor: the calling was immediate from the apostles, as the apostle was immediate from Christ. 2. otwithstanding many defects and wants in this Church and those great ones, and that in constitution, for we see their cities were destitute of elders and Church governors; yet was it neither neglected by Paul, nor separated from by Titus as a cage of unclean birds; teaching us not presently to condemn a number and society of men (much less of Churches) for want of some laws or government (for no Church is not wanting in some), if they join together in the profession of truth of doctrine and worship; for so many of the Churches, planted by the apostles themselves, might have been refused for wanting some offices for a time, although they were after supplied. 3. We learn hence, that no Church is hastily brought to any perfection. The apostles themselves, the master builders, with much wisdom and labour, and often in long time, made not such proceedings; but that, had they mot provided labourers to follow them with a diligent hand, all had been lost. Much ado had they to lay the foundation, and prepare matter for the building; and yet this they did, by converting men to the faith and baptizing them; but after this to join them into a public profession of the faith, and constitute visible faces of Churches among them, required more help and labour, and for most part was left to the evangelists. So as the building of God’s house is not unlike to the finishing of other great buildings, with what labour are stones digged out of the earth? with what difficulty depart they from their natural roughness? what sweat and strength is spent ere the mason can smooth them? As it is also with the timber; and yet, after all this, they lie a long time here and there scattered asunder and make no house, till, by the skill of some cunning builder, they be aptly laid, and fastened together in their frame. So every man’s heart, in the natural roughness of it, is as hard as a stone; his will and affections, like the crabbed and knotty oaks, invincibly resisting all the pains of God’s masons and carpenters, till the finger of God in the ministry come and make plain, and smooth way, working in their conversion. (T. Taylor, D. D.) Titus left in Crete I. The power left to titus. “I left thee”--I, Paul, an apostle of Christ. II. The use and exercise of this power. 1. To set in order things that are wanting.
- 63. 2. To ordainelders in every city. III. The limitation of these acts. “As I had appointed thee.” Titus must do nothing but according to commission, and by special direction. (W. Burkitt, M. A.) Ministers as moral leaders I. That ministers have special work as well as general. Ii. That the work of the best of us needs revision by others. “Set in order,” lit., “revise, make straight.” III. That every company of christians should have a leader or overseer. “Elders in every city,” is suggestive of the widespread influence of the gospel in Crete, which was famous for its cities. Homer, in one place mentions, that the island had a hundred cities, and in another ninety. (F. Wagstaff.) Ordain elders in every city An embertide sermon Our Lord Himself is the sole source and origin of all ministerial power. He is the Head of the Church--none can take office in the Church except with His authorisation; He is our great High Priest--none can serve under Him, unless by His appointment; He is our King--none can bear rule in His kingdom, except they hold His commission. This ministerial power our Lord conferred upon His apostles. In the Acts of the Apostles and other parts of the ew Testament, we learn how the apostles carried out this commission. Their first act after the Ascension was to admit another to their own ranks. St. Matthias was co-opted into the room of the traitor Judas. After a time the needs of the growing Church required them to appoint subordinate officers, they themselves still retaining the supreme control. These officers were, in the first place, deacons, whose special duty it was to attend to the due distribution of the Church’s alms, but who also, as we learn from the subsequent history of two of them, SS. Stephen and Philip, received authority to preach and to baptize; and in the second place, elders who were appointed to still higher functions, to be pastors of congregations, to feed the flock of God and have the oversight thereof. We read of the elders first in Act_11:30. The word “elder,” wherever it occur in the ew Testament, is a translation of the Greek word “presbuteros,” from which our words “presbyter” and “priest” have come, the
- 64. latter by contraction.If the word had been left untranslated, as the words “bishop,” “deacon,” and “apostle” were, and appeared as “presbyter” or “priest,” the English reader would have been saved from much perplexity, and much danger of erroneous inferences. Thus the apostles, in order to keep pace with the requirements of the Church, shared, by degrees, their functions with others, admitted others by prayer and the laying on of hands into the sacred ministry. But one prerogative they still retained in their own keeping, that was, the power of ordaining others. Yet if the Church was to be continued, if the promise of Christ was to be fulfilled, “Lo, I am with you alway, even unto the end of the world,” this power also must be transmitted. And so we find that the college of apostles was gradually enlarged. One there was, St. Paul, who had received the apostolate, with all its prerogatives, directly from heaven. Others, such as St. Barnabas, were also admitted to the apostolic ranks and placed on an equal footing with the original Twelve. And, finally, in the Pastoral Epistles we come to the last link of the chain which connects the apostolic rule of the Church with the episcopal superintendence which followed. As the apostles travelled through the whole known world, and established Churches and ordained clergy in every city to which they came, they found at last that the oversight of all these Christians of whom they were the spiritual fathers had become too much for them. It was felt to be a necessity to place over each Church a local superintendent, who, within a fixed district, should be armed with full apostolical authority--with power to rule the Church, to administer discipline, to ordain clergy. When we open the Pastoral Epistles we find that it was to just such an office that SS. Timothy and Titus were appointed. And history informs us that immediately after the apostles’ times the Christian Church in all parts of the world was governed by bishops, who claimed to be successors of the apostles, and who alone bad the power to ordain, with priests and deacons under them. Why the bishops did not retain for themselves the name of apostles we know not; but probably they thought themselves unworthy to share that title with such eminent saints as those who had been called by Christ to be His original apostles, and therefore they adopted a designation which had less august associations attached to it, having formerly been borne by clergy of the second order. For more than 1,500 years no other form of Church government was known in any part of Christendom. Turn where we will, north or south, east or west, or take any period of history previous to the Reformation, and we can discover no portion of the Church which was not governed by bishops, or where there were not these three orders of ministers. By the good providence of God, in the great crisis of the sixteenth century, we were permitted to retain the ancient organisation of the Christian Church. The Reformation in these islands was the act of the Church itself, which, while it rejected the usurped supremacy of the Bishop of Rome, and returned in other respects to the purer faith of primitive times, carefully maintained unimpaired the three Orders of the Ministry. There was no severing of the link which bound us to the men to whom the Great Head of the Church said, “As My Father hath sent Me, even so send I you.” What abundant reason have we, clergy and people alike, to be thankful to God for this! We clergy can go about our work with no misgivings as to whether we are indeed ambassadors for Christ or no. We know that in all our ministerial acts He is with us, that He indeed is acting through us, and that our feeble, unworthy efforts to advance His kingdom and glory are backed and supported by an infinite Power which can turn
- 65. our weakness intostrength. And the people, too, should bless and thank God that, through His great goodness towards them, the sixteenth century proved in these islands a true Reformation in religion--not a Revolution, as it did elsewhere; that you belong to the very Church founded by the apostles, and that Church, too, released from medieval corruption, and saved from those debasing modern superstitions into which Roman Christianity has fallen; that you have free access to the means of grace which Christ appointed for His people; that the Sacraments which are generally necessary to salvation are here duly ministered according to God’s ordinance in all those things that of necessity are requisite for the same; that you have a ministry which can speak to you in Christ’s name, and hear to you His message of reconciliation; for they have been set apart to their office by Himself--by Him to whom alone all power has been committed in heaven and in earth; that you are “fellow citizens with the saints and of the household of God, and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.” On a valid ministry depends the very existence of a Church. On a faithful ministry depends the well-being of a Church. And how largely does the character of the ministry depends upon the people? How largely is it in the power of the people to assist the bishop in making a choice of fit persons for Holy Orders? I am not now alluding to the direct power the people possess to prevent the ordination of an unworthy man. It is for this express purpose that the Si quis, as it is called, of the candidate is appointed to be read in the parish church previous to the ordination. The name of the candidate is published, and the people are invited to object if they can allege any impediment. And another opportunity of the same kind is given at the ordination itself. I am now alluding specially to your prayers. “Brethren, pray for us,” was the earnest request of St. Paul to the Christians of his day, and surely the successors of the apostles now need no less the prayers and sympathy of their people. (J. G. Carleton, B. D.) Directions regarding the appointment of elders 1. It is Titus himself who is to appoint these elders throughout the cities in which congregations exist. It is not the congregations that are to elect the overseers, subject to the approval of the apostle’s delegate; still less that he is to ordain any one whom they may elect. The full responsibility of each appointment rests with him. Anything like popular election of the ministers is not only not suggested, it is by implication entirely excluded. 2. In making each appointment Titus is to consider the congregation. He is to look carefully to the reputation which the man of his choice bears among his fellow Christians. A man in whom the congregation have no confidence, because of the bad repute which attaches to himself or his family, is not to be appointed. In this way the congregation have an indirect veto; for the man to whom they cannot give a good character may not be taken to be set over them. 3. The appointment of Church officers is regarded as imperative: it is on no account
- 66. to be omitted.And it is not merely an arrangement that is as a rule desirable: it is to be universal. Titus is to go through the congregations “city by city,” and take care that each has its elders or body of elders. 4. As the name itself indicates, these elders are to be taken from the older men among the believers. As a rule they are to be heads of families, who have had experience of life in its manifold relations, and especially who have had experience of ruling a Christian household. That will be some guarantee for their capacity for ruling a Christian congregation. 5. It must be remembered that they are not merely delegates, either of Titus, or of the congregation. The essence of their authority is not that they are the representatives of the body of Christian men and women over whom they are placed. It has a far higher origin. They are “God’s stewards.” It is His household that they direct and administer, and it is from Him that their powers are derived. As God’s agents they have a work to do among their fellow men, through themselves, for Him. As God’s ambassadors they have a message to deliver, good tidings to proclaim, ever the same, and yet ever new. As “God’s stewards” they have treasures to guard with reverent care, treasures to augment by diligent cultivation, treasures to distribute with prudent liberality. (A. Plummer, D. D.) 6 An elder must be blameless, faithful to his wife, a man whose children believe[b] and are not open to the charge of being wild and disobedient. BAR ES, "If any be blameless, the husband of one wife - See the notes at 1Ti_ 3:2. Having faithful children - See the notes at 1Ti_3:4-5. That is, having a family well- governed, and well-trained in religion. The word here - πιστᆭ pista - applied to the children, and rendered faithful, does not necessarily mean that they should be truly pious, but it is descriptive of those who had been well-trained, and were in due subordination. If a man’s family were not of his character - if his children were insubordinate, and opposed to religion - if they were decided infidels or scoffers, it would show that there was such a deficiency in the head of the family that he could not be safely entrusted with the government of the church; compare the notes at 1Ti_3:5. It
- 67. is probably true,also, that the preachers at that time would be selected, as far as practicable, from those whose families were all Christians. There might be great impropriety in placing a man over a church, a part of whose family were Jews or heathens. Not accused of riot - That is, whose children were not accused of riot. This explains what is meant by faithful. The word rendered “riot” - ᅊσωτία asōtia - is translated excess in Eph_5:18, and riot in Tit_1:6; 1Pe_4:4. It does not elsewhere occur in the New Testament, though the word riotous is found in Luk_15:13; see it explained in the notes at Eph_5:18. The meaning here is, that they should not be justly accused of this; this should not be their character. It would, doubtless, be a good reason now why a man should not be ordained to the ministry that he had a dissipated and disorderly family. Or unruly - Insubordinate; ungoverned; see the notes, 1Ti_1:9; Luk_3:4. CLARKE, "If any be blameless - See the notes on 1Ti_3:2, etc. Having faithful children - Whose family is converted to God. It would have been absurd to employ a man to govern the Church whose children were not in subjection to himself; for it is an apostolic maxim, that he who cannot rule his own house, cannot rule the Church of God; 1Ti_3:5. GILL, "If any be blameless,.... In his outward life and conversation, not chargeable with any notorious crime; See Gill on 1Ti_3:2, the husband of one wife; See Gill on 1Ti_3:2, having faithful children; legitimate ones, born in lawful wedlock, in the same sense as such are called godly and holy, in Mal_2:15 1Co_7:14 for by faithful children cannot be meant converted ones, or true believers in Christ; for it is not in the power of men to make their children such; and their not being so can never be an objection to their being elders, if otherwise qualified; at most the phrase can only intend, that they should be brought up in the faith, in the principles, doctrines, and ways of Christianity, or in the nurture and admonition of the Lord. Not accused of riot; or chargeable with sins of uncleanness and intemperance, with rioting and drunkenness, chambering and wantonness; or with such crimes as Eli's sons were guilty of, from which they were not restrained by their father, and therefore the priesthood was removed from the family: "or unruly" not subject, but disobedient to their parents; See Gill on 1Ti_3:4. See Gill on 1Ti_3:5. HE RY, 6-16, "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
- 68. difficult. Christ himselfand 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. 1Co_9:5, 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, 1Ti_4:3. 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 (Tit_1:7): 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-
- 69. opinion, or overweeningconceit 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, mē 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, 1Ti_5:23. 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_ 5:18), 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 1Ti_3:3), 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 (Tit_1:8) 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
- 70. 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 (2Ti_4:7), and not shunned to declare the whole counsel of God; there was his faithfulness, Act_20:27. (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, Tit_1:10, 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 (Tit_1:11): 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, etc.), so subverting the gospel and the souls of men; not some few only, but whole families. It was unjustly
- 71. charged on theapostles 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 (Tit_1:12): 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: Krētes aei pseustaî kaka thēriâ gasteres argai - The Cretans are always liars, evil beasts, slow bellies. Even to a proverb, they were infamous for falsehood and lying; kretizein, 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: Tit_1:13. 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. Jud_1:22, Jud_1:23, Of some have compassion, making a difference; and others save with fear, pulling them out of the
- 72. 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 (Tit_1:14), 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 (1Ti_1:4): Neither give heed to fables and endless genealogies, that minister questions rather than godly edifying, which is in faith. So 1Ti_4:7, 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, Gal_3:1, Gal_3:3) 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, Pro_15:8. And Pro_21:4, 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, Tit_1:16. 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,
- 73. but their heartgoeth after their covetousness, Eze_33:31. 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 - apeitheis, 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, Phi_1:10, Phi_1:11. JAMISO , "(Compare Notes, see on 1Ti_3:2-4.) The thing dwelt on here as the requisite in a bishop, is a good reputation among those over whom he is to be set. The immorality of the Cretan professors rendered this a necessary requisite in one who was to be a reprover: and their unsoundness in doctrine also made needful great steadfastness in the faith (Tit_1:9, Tit_1:13). having faithful children — that is, believing children. He who could not bring his children to faith, how shall he bring others? [Bengel]. Alford explains, “established in the faith.” not accused — not merely not riotous, but “not (even) accused of riot” (“profligacy” [Alford]; “dissolute life” [Wahl]). unruly — insubordinate; opposed to “in subjection” (1Ti_3:4). RWP, "Blameless (anegklētos). In a condition of first class. Used in 1Ti_3:10 of deacons which see. That believe (pista). Added to what is in 1Ti_3:4. “Believing children.” Not accused of riot (mē en katēgoriāi asōtias). See note on 1Ti_5:19 for katēgoria and Eph_5:18 for asōtia. “Not in accusation of profligacy.” Unruly (anupotakta). See note on 1Ti_1:9. Public disorder, out of doors. See also Tit_1:10. CALVI , "6.If any one is blameless In order that no one may be angry with Titus, as if he were too rigorous or severe in rejecting any, Paul takes the whole blame to himself; (217) for he declares that he has expressly commanded, that no one may be admitted, unless he be such a person as is here described. Accordingly, as he testified, a little before, that he had invested Titus with authority to preside in the appointment of pastors, that others might allow to him that right; so he now relates the injunction which he had given, lest the severity of Titus should be exposed to the
- 74. illwill of theignorant, or the slanders of wicked men. As this passage presents to us a lively portrait of a lawful bishop, we ought to observe it carefully; but, on the other hand, as almost everything that is here contained has been explained by me in the Commentary on the First Epistle to Timothy, it will be enough at present to touch on it slightly. When he says, that a bishop must be ἀνέγκληος blameless, he does not mean one who is exempt from every vice, (for no such person could at any time be found,) but one who is marked by no disgrace that would lessen his authority. He means, therefore, that he shall be a man of unblemished reputation. (218) The husband of one wife The reason why this rule is laid down — has been explained by us in the Commentary on the First Epistle to Timothy. (219) Polygamy was so common among the Jews, that the wicked custom had nearly passed into a law. If any man had married two wives before he made a profession of Christianity, it would have been cruel to compel him to divorce one of them; and therefore the apostles endured what was in itself faulty, because they could not correct it. Besides, they who had involved themselves by marrying more than one wife at a time, even though they had been prepared to testify their repentance by retaining but one wife, had, nevertheless, given a sign of their incontinence, which might have been a brand on their good name. The meaning is the same as if Paul had enjoined them to elect those who had lived chastely in marriage — had been satisfied with having a single wife, and had forbidden those who had manifested the power of lust by marrying many wives. At the same time, he who, having become an unmarried man by the death of his wife, marries another, ought, nevertheless, to be accounted “ husband of one wife;” for the apostle does not say, that they shall choose him who has been, but him who is, “ husband of one wife.” Having believing children Seeing that it is required that a pastor shall have prudence and gravity, it is proper that those qualities should be exhibited in his family; for how shall that man who cannot rule his own house — be able to govern the church! Besides, not only must the bishop himself be free from reproach, but his whole family ought to be a sort of mirror of chaste and honorable discipline; and, therefore, in the First Epistle to Timothy, he not less strictly enjoins their wives what they ought to be. (220) First, he demands that the children shall be “” whence it is obvious that they have been educated in the sound doctrine of godliness, and in the fear of the Lord. Secondly, that they shall not be devoted to luxury, that they may be known to have been educated to temperance and frugality. Thirdly, that they shall not be disobedient; for he who cannot obtain from his children any reverence or subjection — will hardly be able to restrain the people by the bridle of discipline. (217) “Prend sur soy toute l’ voulant qu’ luy impute tout ce que The fera en cest endroit.” — “ all the blame on himself, wishing that to him may be imputed all that Titus shall do in this matter.”
- 75. (218) “ istrue, that the servants of God will never be without blame; as he even says, that they cannot avoid walking amidst disgrace and reproach. It is true, that Paul lived so virtuously that no fault could be found with him, and that too, before he came to the faith of Jesus Christ; so that he lived without reproach, and was a mirror and a jewel of holiness. Indeed he know not what he did, for hitherto he had not been directed by the Spirit of God; but he led a life so good that it was not liable to any reproach. And yet he tells us that he was pointed at with the finger, was mocked at, was reproached, was even accursed among believers, whose ingratitude was such that in his absence he was reviled and loaded with many slanders. So it is with the servants of God. But when Paul demands that they shall be without crime, he means that we should inquire and ascertain if the life of a man be pure and without blame, and if he continues to conduct himself in that manner. Although we cannot shut the mouths of all slanderers, that they shall not revile us, yet we must be without crime; for it is said, that we shall be reviled as evil-doers, but we shall be pure and innocent. And in what way? Before God we shall have this testimony, that he approves of us, and that all the talk against us is a lie.”—Fr. Ser. BURKITT, "Here St. Paul gave Titus, as he had before done Timothy, the character of such persons as were to be admitted into the sacred function. The character is twofold, positive and negative; he shows them both what they should be, and what they should not be. The positive characters of a bishop, yea, of every one that administers to God in holy things, are these: he must be blameless, free from scandal, not blameworthy; a minister's life should be so bright and shining, that all persons who behold it may admire it, and guide their lives by the direction and example of it. The husband of one wife, that is at once, the apostle's command doth not forbid successive marriages: for this he elsewhere allows: see the note on 1Ti_3:2. or does the command oblige him to marry at all, but it establishes the lawfulness of a bishop's marriage, if he sees reason for it, no doubt, by these words, the husband of one wife, St. Paul proposes a greater degree of chastity to church governors than to other persons. Having faithful children, not accused of riot, or unruly; Titus must not only look at the person he is to ordain, but to the family and household of the person ordained, that they be well governed; because the honour of religion, and the reputation of the church suffers exceedingly, when any of the bishop's family, his children especially, are riotous and unruly; besides, the world will pronounce them unfit to govern the church of God, that cannot command their own families. As the steward of God; the steward is an appointed and deputed officer, he acts by commission, and distributes his Lord's allowance according to his Lord's command, and is accountable for all he does; and as he is over the inferior servants, so must he
- 76. be a patternand precedent for them; a steward must be both wise and faithful. A lover of hospitality, sober, temperate. Mark, Of hospitality, not of luxury and sensuality; as he commends hospitality, so he regulates it too, a lover of hospitality, yet sober and temperate; riotous housekeeping is not hospitality in St. Paul's account, but the liberal and free relieving of such as are in necessities and straits. Holding fast the faithful word, as he hath been taught; he must be a person well instructed, well settled and confirmed in the faith, of ability to defend the faith, and to stop the mouth of gainsayers;-- just, holy, and a lover of good men, a person of strict holiness and piety towards God, of exact righteousness and justice towards men, and a sincere lover of all good men. These are positive characters required in a bishop. The negatives follow, and they are five: not self-willed, not so adhering to his own resolutions, that nothing can force him from them; he that is of an inflexible will, had need be of an infallible judgment; not soon angry, and subject to passion; for he stands in God's place, and ought to resemble God in long-suffering and patience: not given to wine, that is, too much wine, no inordinate lover of it; no sitter at wine, either in his own house or elsewhere: no striker, either with the hand or with the tongue: not given to filthy lucre, seeking to get wealth by sordid ways and means; the sin of covetousness is not so base in any man as in a minister; many are unjustly charged with it, but where it is really found it is a sordid sin. How unfit is he to administer in holy things to God, who prefers the world before God! By making a god of the world, we make an idol of God. PULPIT, "Any man is for any be, A.V.; children that believe for faithful children, A.V.; who are not for not, A.V. Blameless ( ἀνέγκλητος ); see 1Ti_3:10, note. The husband of one wife (see 1Ti_3:2, note£). Having children that believe (see 1Ti_3:4). Mark the importance given to the "elder's" family as well as to his personal character. ot accused ( µὴ ἐν κατηγορίᾳ κ . τ . λ ..); literally, not under an accusation (see 1Ti_5:19). Riot ( ἀσωτίας ); see Eph_5:18; 1Pe_4:4; Luk_15:13. Used in Plato and Aristotle for "debauchery" or "profligacy," with the kindred words ἄσωτος ἀσωτεύοµαι , etc. Unruly ( ἀνυπότακτα ); Luk_15:10 and 1Ti_1:9, note.
- 77. BI, "If anybe blameless Lessons I. Character, the primary qualification for office is the church. II. Domestic and social relationships, conducive, rather than hindrances, to christian service. III. Good family government, a guarantee for church government. (F. Wagstaff.) A man of scandalous life is unfit to be a minister 1. Our apostle here first insisteth upon the life of him that is to be chosen, and afterwards requireth his fitness for doctrine: and so in his charge to Timothy that he should lay hand on no man rashly, addeth, that some men’s sins go beforehand, and some men’s sins follow after judgment: as though he had said more largely, Use all the circumspection thou canst, yet some hypocrites will creep into the ministry. Some are inwardly profane, and such close sinners thou canst not discern, till afterward they manifest themselves. Others are open sinners, of which thou mayest judge aright; these latter thou art to hinder, the former reclaim, or seasonably remove, and so salve up the sore again: for how requisite is it that such a sweet and favourite doctrine should be matched with a sweet and savoury Christian conversation! 2. That such an high calling is to be graced with an unreprovable life was typified in the law sundry ways, as after we shall more clearly see in the positive virtues required, especially in that prohibition that none of Aaron’s sons, or seed, that had any blemish in him, might once press to offer before the Lord, neither come near the vail, nor stand by the altar. 3. A scandalous and obnoxious person shall never do good in his calling. For although the things of Christ, as the Word, sacraments, and doctrine, depend not upon the person of the minister, but on the ordinance of Christ, neither in themselves are the worse in bad men’s hands, no more than a true man’s piece of gold in the hands of a thief; yet by our weakness, in such a man’s hand, they are weaker to us: and although no man can answer or warrant the refusing of pure
- 78. doctrine (which isnot to be had in respect of persons) for the spotted life of the minister, who, while he sitteth in Moses’s chair (be he Pharisee, be he hypocrite) must be heard, yet can it not be but that the wickedness of Eli’s sons will make the people abhor the offerings of the Lord, which what a grievous sin it was before the Lord (see 1Sa_2:17). Again, how can he benefit his people whose hands are bound, whose mouth is shut, and cannot utter the truth without continual galling and sentencing of himself? and when every scoffer shall be ready to say to him, “Art thou become weak like one of us?” and the word shall be still returned upon himself, how can it be expected that he should do good amongst them? 4. It is a most dangerous condition to himself to be a good teacher of a bad life, for such a one is in the snare of the devil, that is, when he seeth his life still more and more exprobrated, and himself more despised every day than other (for it is just with God that with the wicked should be reproach), then he begins to grow so bold and impudent, as that he casts off all shame and care, and as one desperate and hardened in sin, prostituteth himself remorselessly unto all lewdness and ungodly conversation. (T. Taylor, D. D.) Rules to keep a man unreprovable 1. Labour with thy heart to see itself still in the presence of God, and this wilt be a means to keep it in order; whores otherwise an unruly heart will break out one time or other. 2. Have a care of a good name, as well as a good conscience; not so much for thy own as for God’s glory: neither because thyself, but ethers stand much upon it. 3. Avoid occasions of sins, appearances of evil, seeing thy motes become beams. 4. Study to do thy own duty diligently, meddle not with other men’s matters. 5. Curb and cover thine own infirmities, buffet thy body, and bring it in subjection (1Co_9:1-27). 6. Daily pray for thyself, with a desire of the prayer and admonition of others. (T. Taylor, D. D.) Importance of good ministerial character Personal character is of the utmost moment in the work of admonition. We must not try to remove motes from the eyes of others while we have beams in our own. Quarles reminds us that “He who cleanses a blot with blurred fingers, makes a greater blot. Even the candle snuffers of the sanctuary were of pure gold” (Exo_
- 79. 37:23). We maynot urge others to activity, and lie still like logs ourselves. A quaint old preacher of the sixteenth century has put this truth into homely, pungent words: “Beloved in our Lord and Saviour Jesus Christ, it is a very monstrous thing that any man should have more tongues than hands. For God hath given us two hands and but one tongue, that we might do much and say but little. Yet many say so much and do so little, as though they had two tongues and but one hand; nay, three tongues and never a hand. Such as these (which do either worse than they teach, or else less than they teach, teaching others to do well and to do much, but doing no whir themselves) may be resembled to divers things. To a whetstone, which being blunt itself, makes a knife sharp. To a painter, which being deformed himself, makes a fair picture. To a sign, which being weather beaten, and hanging without itself, directs passengers into the inn. To a bell, which being deaf and hearing not itself, calls the people into the church to hear. To a goldsmith, which being beggarly, and having not one piece of plate to use himself, hath stores for others which he shows and sells in his shop. Lastly, to a ridiculous actor in the city of Smyrna, who pronouncing ‘O coelum,’ O heaven, pointed with his finger toward the ground. Such are all they which talk one thing and do another; which teach well and do ill.” (C.H. Spurgeon.) The secret of a blameless life Archbishop Beusou, speaking after Earl Granville had unveiled the memorial to his predecessor, adorned the occasion by a reference to the secret of the beautiful life of the late Archbishop Tate. “I have heard,” he said, “and I believe it is true, that on the first day of his wedded life he and his bride pledged themselves to each other that they would never quarrel with any one, and I believe that, with God’s blessing and help, that pledge was kept to the end.” Husband of one wife:--In the corrupt facility of divorce allowed both by Greek and Roman law, it was very common for man and wife to separate, and marry other parties during the life of each other. Thus, a man might have three or four living wives, or women who had successively been his wives. An example of this may be found in the English colony of Mauritius, where the French revolutionary law of divorce had been left unrepealed by the English Government; and it is not uncommon to meet in society three or four women who have all been wives of one man, and three or four men who have all been husbands of one woman. Thus, successive rather than simultaneous polygamy is perhaps forbidden here, (Conybeare and Howson.) The husband of one wife The family arrangements in the Isle of Crete were the result of heathenism, and, of course, polygamy had prevailed. Many believers had several wives, as is often the case in heathenism at the present time, and one of the most difficult questions of modern missions is how to treat such cases. When a man and his two wives, for
- 80. example, all atthe same time become Christians, and demand baptism and the Lord’s supper, what am I to do? There is no passage that I know of in the Word of God to guide me in the matter; and I am left to the general rules of Scripture, to the dictates of wisdom and prudence, and to the leadings of Divine Providence. If, however, such a man wished to become an elder, I would say, o, for a bishop must be blameless, the husband of one wife, and not of two wives, according to the decision of the apostle Paul (W. Graham, D. D.) 7 Since an overseer manages God’s household, he must be blameless—not overbearing, not quick- tempered, not given to drunkenness, not violent, not pursuing dishonest gain. BAR ES, "For a bishop must be blameless - 1Ti_3:2. As the steward of God - See notes, 1Co_4:1-2. A man, in order to perform the duties of such an office, should be one against whom no accusation could lie. Not self-willed - Compare 2Pe_2:10. The word - αᆒθάδης authadēs - does not elsewhere occur in the New Testament. It means, properly, self-complacent; and then, assuming, arrogant, imperious; Robinson, Lexicon - The gist of the offence - the very “head and front” - is that of being self-complacent; a trait of character which, of necessity, makes a man imperious, dogmatical, impatient of contradiction, and unyielding. Such a man, evidently, is not fit for the office of a minister of the gospel. Not soon angry - See notes, 1Ti_3:2, and the margin there. Not given to wine - Notes, 1Ti_3:3. No striker - Notes, 1Ti_3:3. Not given to filthy lucre - In 1 Tim. 3, “Not given of filthy lucre.” The same Greek word is used. CLARKE, "Not self-willed - Μη αυθαδη· Not one who is determined to have his own way in every thing; setting up his own judgment to that of all others; expecting all to pay homage to his understanding. Such a governor in the Church of God can do little good, and may do much mischief.
- 81. Not soon angry- Μη οργιλον· Not a choleric man; one who is irritable; who is apt to be inflamed on every opposition; one who has not proper command over his own temper. GILL, "For a bishop must be blameless,.... This shows that a bishop and an elder is the same; and the Syriac version here renders it, "an elder"; the character or qualification necessary to him is the same as before, and in like manner to be understood; unless it should more particularly refer to his faithfulness in the discharge of his office: since it follows, as the steward of God; one appointed by God over his household and family, the church, to give to everyone their portion of meat in due season; one that dispenses the manifold grace, or various doctrines of the grace of God, and mysteries of Christ; and of such an one it is required, that he be faithful, both to his Lord and master, to the trust committed to him, and to the persons under his care. Not selfwilled; not doing things in the worship and house of God, in the ministry of the word, and administration of ordinances, according to his own will, but according to the will of God, revealed in his word; otherwise what he does will come under the name of will worship: or obstinate, stubborn, and inflexible, conceited of his own sense and judgment, and resolute to have his own will and way in all things relating to the affairs of God's house. The word signifies one that is pleased with himself, has an over weening opinion of himself, is proud and haughty, and despises others: not soon angry: but slow to wrath, which shows a man to be a man of understanding, and fit to teach others, which an angry man is not. It is a saying of R. Hillell (h), that "neither one that is ashamed (to ask questions) learns well, nor one that is "angry" teaches well'' And the Jews say (i), that "the law is not rightly explained but by one that is not angry.'' Hence, that direction (k), "for ever let a man be meek as Hillell, and not angry as Shammai;'' who were two of their principal doctors, the heads of their schools, in the times of Christ: a man that rules his own spirit, and has the command of his temper and passions, is fit to govern in the church of God. Not given to wine, no striker, nor given to filthy lucre; See Gill on 1Ti_3:3. JAMISO , "For ... must — The emphasis is on “must.” The reason why I said “blameless,” is the very idea of a “bishop” (an overseer of the flock; he here substitutes for “presbyter” the term which expresses his duties) involves the necessity for such
- 82. blamelessness, if heis to have influence over the flock. steward of God — The greater the master is, the greater the virtues required in His servant [Bengel], (1Ti_3:15); the Church is God’s house, over which the minister is set as a steward (Heb_3:2-6; 1Pe_4:10, 1Pe_4:17). Note: ministers are not merely Church officers, but God’s stewards; Church government is of divine appointment. not self-willed — literally, “self-pleasing”; unaccommodating to others; harsh, the opposite of “a lover of hospitality” (Tit_1:6); so Nabal (1Sa_25:1-44); self-loving and imperious; such a spirit would incapacitate him for leading a willing flock, instead of driving. not given to wine — (See on 1Ti_3:3; see on 1Ti_3:8). not given to filthy lucre — not making the Gospel a means of gain (1Ti_3:3, 1Ti_ 3:8). In opposition to those “teaching for filthy lucre’s sake” (Tit_1:11; 1Ti_6:5; 1Pe_ 5:2). CALVI , "7.For a bishop ought to be blameless, as a governor of the house of God He again repeats, that they who aspire to the office of a bishop ought to retain an unspotted reputation; and he confirms it by this argument, that, because the Church is the house of God, every person who is appointed to govern it — is constituted, as it were, governor of the house of God. ow, he would be ill spoken of among men, who should take a scandalous and infamous person, and make him his steward; and therefore it would be far more base and intolerable to appoint such persons to be rulers of the household of God. The Latin word dispensator (steward or manager) — employed in the old translation, and retained by Erasmus — does not at all express Paul’ meaning; for, in order that greater care may be exercised in the election, he adorns the office of a bishop within this honorable eulogy, that it is a government of the house of God, as he says to Timothy, “ thou mayest know how thou oughtest to conduct thyself in the house of the living God, the pillar and foundation of truth.” (1Ti_3:15.) This passage plainly shows that there is no distinction between a presbyter and a bishop; for he now calls indiscriminately, by the latter name, those whom he formerly he employs both names in the same sense, without any distinction; as Jerome has remarked, both in his Commentary on this passage, and in his Epistle to Evagrius. And hence we may perceive how much greater deference has been paid to the opinions of men than ought to have been paid to them; for the language of the Holy Spirit, has been set aside, and the custom introduced by the arbitrary will of man has prevailed. For my own part, I do not find fault with the custom which has existed from the very beginning of the Church, that each assembly of bishops shall have one moderator; (221) but that the name of office which God has given to all, shall be conveyed to one alone, and that all the rest shall be deprived of it, is both unreasonable and absurd. Besides, to pervert the language of the Holy Spirit — in such a manner that the same words shall have a different meaning from what he intended — is excessive and profane hardihood. (222)
- 83. ot self-willed Withgood reason does he condemn this vice in a bishop, whose duty it is not only to receive kindly those who come to him of their own accord, but also to allure those who withdraw themselves, that he may conduct all in like manner to Christ. ow , αὐθάδεια (as Plato says in one of his Epistles to Dion) τὢς ἐρηµίας ἐστὶ ξύνοικος that is, “ is closely allied to solitude;” for society and friendship cannot be cherished, when every man pleases himself to such an extent as to refuse to yield and accommodate himself to others. And, indeed, every ( αὐθάδης) “” person, as soon as an occasion presents itself, will instantly become a fanatic. (221) “Un gouverneur ou superintendaet.” — “ governor or superintendent.” (222) “ whom he formerly called presbyters he now calls bishops, (which means overseers or superintendents,) and he gives this name to all whose duty it is to preach the word of God. And so it was a corruption and abuse in Popery — that is, in the ancient Church — that one individual was called bishop; for that was to change the language of the Holy Spirit, and we ought to speak in accordance with the Scripture. ow we see that Satan labors incessantly to draw us aside from the simplicity of the word of God.” — Fr. Ser. PULPIT, "The for a, A.V.: God's steward for the steward of God, A.V.; no brawler for not given to wine, A.V.; greedy of for given to, A.V. Blameless (see Tit_1:6). God's steward ( οἰκονόµον ); comp. 1Co_4:1, 1Co_4:2; 1Pe_4:10. (For the office of the steward, see Luk_12:42, Luk_12:43.) Self-willed ( αὐθάδη ); elsewhere in the ew Testament only in 2Pe_2:10; in the LXX. Gen_49:3, Gen_49:9 and Pro_21:24; and common in classical Greek. It is always used in a bad sense—stubborn, harsh, remorseless, and the like. Soon angry ( ὀργίλον ); only here in the ew Testament, found occasionally in the LXX., and common in classical Greek—passionate, quick- tempered, irascible (comp. Eph_4:31; Col_3:8). Brawler ( πάροινον ); see 1Ti_3:3, note. Striker (1Ti_3:3, note). Greedy of filthy lucre ( αἰσχροχερδῆ ) 1Ti_3:3, 1Ti_3:8, note. BI, "Tit_1:7-9 Yet a bishop must be blameless An ideal bishop I will try in five words to set before you the ideal of a bishop: humility, self-sacrifice, simplicity of heart, undaunted courage, moral faithfulness. Of holiness and of diligence I need hardly speak--no bishop could ever imagine himself to be a true bishop without these; but glance for a moment at the others, for
- 84. they go tothe very root of the matter. 1. First, utter humility--“not lording it over God’s heritage,” etc., Pride is a sin foolish and hateful enough in any man, but it seems doubly so in a bishop. How instructive is that story of Augustine, the first Archbishop of Canterbury. When he summoned the other bishops to meet him, they asked a holy hermit of Bangor how they might know whether Augustine was or was not a man of God, and he answered that they might follow him if they found him to be of a meek and humble heart, for that was the yoke of Christ; but if he bore himself haughtily they should not regard him, for then he was certainly not of God. They took his advice, and hastened to the place of meeting, and when Augustine neither rose to meet them nor received them in any brotherly sort, but sat all the while pontifical in the chair, they would not acknowledge him or denote that they owed him any obedience but that of love. One of the noblest men the Church has ever seen--St. Thomas Aquinas--was also one of the most truly humble. Once a celebrated cardinal was seen passing to the high altar of his cathedral in scarlet robes and jewelled pectoral, in the midst of magnificent ecclesiastics; but one who knelt behind him, seeing a little stream of blood trickling where he knelt, observed that under the sweeping silken robes the great cardinal had been walking with bare feet over the flinty path, that his heart might be mortified amid the splendour of his state. Deep humility within--a violet which scarcely ever grows except at the foot of the cross--should be the mark of a true bishop. 2. or is utter self-sacrifice less necessary. If pride is detestable in a bishop, greed is no less so. The bishop who uses the revenues of his church to enrich his family, is false to one of the first duties of his post. The brother of the Bishop of Lincoln, in the twelfth century, complained that he was still left a ploughman. “Brother,” said the great bishop, “if your cow dies, I will give you another, and if your plough wants mending I will have it mended; but a ploughman I found you, and a ploughman I mean to leave you.” The income of the see should be spent upon the see. Poverty is never so honourable as in men who might be rich. When Archbishop Warren, Cranmer’s predecessor, was told on his deathbed that he had only thirty pounds in the world, he answered with a smile, “Enough to pay my journey to heaven.” 3. Simplicity of heart. one but small and unworthy men would lose by it. either pomp, nor wealth, nor office--prizes of accident as oft as merit--ever made any small man great. Once I was staying as a boy in a bishop’s house, and there was dug up the brass plate from the tomb of one of his predecessors, and I have never forgotten the inscription on it: “Stay, passer by! See and smile at the palace of a bishop. The grave is the palace they must all dwell in soon!” 4. Unbounded courage. Scorn of mere passing popularity should be among his first qualities. When that persecuting emperor, Valens, sent his prefect to threaten St. Basil, and was met by a flat refusal of his demands, the prefect started from his seat and exclaimed, “Do you not fear my power?” “Why should I?” answered Basil. “What can happen to me?” “Confiscation,” replied the prefect, “punishment, torture, death.” “Is that all?” said Basil. “He who has nothing beyond my few books
- 85. and these threadbarerobes is not liable to confiscation. Punishment! How can I be punished when God is everywhere? Torture!--torture can only harm me for a moment; and death--death is a benefactor, for it will send me the sooner to Him whom I love and serve.” “ o one has ever addressed me so,” said the prefect. “Perhaps,” answered Basil, “you never met a true bishop before.” You may think that bishops in these days have no need for such courage. They will not have to face kings and rulers, I dare say; but I wish all had the bolder and rarer courage to face the false world; to tell the truth to lying partisans, religious and other; to confront the wild and brutal ignorance of public opinion; to despise the soft flatteries of an easy popularity; to know by experience that Christ meant something when He said, “Blessed are ye when all men revile you for My name’s sake.” 5. Again, I ask, are bishops never called upon by their duty to exceptional moral faithfulness--to be, as it were, the embodied conscience of the Christian Church before the world? That was the splendid example set by St. Ambrose. Theodosius was a great, and in many respects a good, emperor; but in a fierce outburst of passion he had led his soldiers into the amphitheatre of Thessalonica, and had slain some five or six thousand human beings, the innocent no less than the guilty, in indiscriminate massacre. Courtiers said nothing; the world said nothing; civil rulers said nothing; then it was that St. Ambrose stood forth like the incarnate conscience of mankind. For eight months he excluded the emperor from the cathedral, and when he came at Christmastide to the Communion, he met him at the door, and, in spite of purple and diadem and praetorian guards, forbad him to enter till he had laid aside the insignia of a guilty royalty, and, prostrate with tears, upon the pavement, had performed a penance as public as his crime. (Archdeacon Farrar.) Qualifications for the eldership St. Paul had never shown himself indifferent to the local organisation of each little community which he founded. On his very earliest missionary tour, he and Barnabas had ordained presbyters over the Gentile Churches at Derbe, at Lystra, at Iconium, and at Pisidian Antioch. It seems likely that, as he grew older and realised how soon both he and the other temporary chiefs of the new society must be withdrawn, he only came to feel more strongly than at first the importance of providing for its permanent administration through stationary office bearers who could be continually replaced. Such a case as this which had come to his knowledge in Crete must have sharpened that conviction. As error spread, and especially such error as led to lax morals, the office of ruler in the young community grew to be of the higher consequence, and it became more important to secure that those who were admitted to office possessed the requisite qualifications. It throws a good deal of light on this point to observe where the stress is laid in Paul’s catalogue of these qualifications. Ability on the elder’s part to argue with Jew and heathen, or even to edify disciples, is not put in the foreground. On the contrary, the qualification insisted upon with most detail is one of character. Among the little companies to be found in the towns of Crete few men would probably be found competent to discuss
- 86. points of theology,or to hold their own on subtle questions of Mosaic law with glib talkers of “the circumcision.” Certainly there could not as yet exist a class of professional divines, expert in controversy or specially educated to instruct their brethren. What was to be had was just a few men of some years’ Christian standing and of grave and approved Christian character, who, knowing from experience that the true faith of the Lord Jesus was a faith “according to godliness,” could bring new-fangled doctrines to this plain test: Did they contribute to promote wholesome manners, or did they betray an evil origin by their noxious influence upon practice? In effect, it was by their pure example, by the weight of their character, by the sober and balanced judgment which Christian experience forms, and, above all, by that instinct with which a mature Christian mind, however untrained in theology, recoils from morbid views of duty, dangerous errors of mischievous speculation: it was by the possession of gifts like these that the elders were fitted to form a salutary force within the Church; and the best service they could render it at that conjuncture would be to keep the flock in old safe paths, guarding its faith from poisonous admixture, that, amid the restlessness of a fermenting period, men’s minds might be settled in quietness upon the simple teaching of the gospel. It cannot surprise us therefore to find, when we come to look at the qualifications Paul desires in the Cretan elder, that the condition first insisted on is, not simply character, but reputed character. He must be a man against whom public rumour lays no scandalous charge, either within or without the Christian society. There may have been something in the condition of the Cretan Church which rendered it specially desirable that its representatives should stand well in the esteem of their neighbours. But it is plain that upon this qualification must always depend in every Church the real value and influence of the eldership. It matters comparatively little how active or zealous or even devout a church ruler be, if men cannot respect him because they either see, or imagine that they see, such flaws as seriously detract from the total impression his character ought to make upon them. However useful in other ways a man of blemished estimation may prove, he is not likely to lend dignity to sacred office or attract to it the confidence and reverence of the people. The general conception of “blamelessness” St. Paul breaks up into eleven particulars; of which five describe what the elder must not be, and six what he ought to be. Of the negative requirements, the first and the last need not surprise us. Many a good man exhibits an unconciliatory and unpliant temper; but such a disposition is a peculiarly unfortunate one in the official who has to act along with others in the management of a large body of brethren, and to preserve that peace which is the bond or girdle of perfection. The stubborn man who insists on having his own way at too heavy a cost makes a bad elder. So of the fifth negative. The instance of the false teachers at Crete showed how readily in that age a greedy man might take unworthy advantage of the confidence of the Church, not to say by downright peculation, but at all events by making a good thing out of his position. Such a temptation lay near to a trader in one of the Greek seaports, as many among these new-made presbyters would be. But the spirit of covetousness is hard to exorcise from the ministry at all times; the harder now, because the ministry has come to be a “profession.” Let us hope that the modern ecclesiastic stands in less danger of the group of things forbidden which lies between these two: “not soon angry; not given to wine” (or in the R.V., “no brawler”; literally it means one who is not rude over
- 87. his cups), “nostriker.” All three expressions picture for us a type of character with which Paul and the Church at Crete were possibly too familiar; a hot-tempered man, apt to get excited, if not a little tipsy, on jovial occasions; and, when heated with wine, only too loud in his talk and too prompt with his fists. The seaboard of these Greek islands must have offered plenty of specimens of this sort of fellow; but we should scarcely have supposed it needful to warn a Christian congregation against making an “elder” of him. Although the temptation to drink drags too often even presbyters from their seats, we should not elevate to that position a quarrelsome tippler if we knew it. I suspect that the surprise we feel when we meet such items in a list of disqualifications for office, serves in some degree to measure the progress in social manners which, thanks to the gospel, we have made since these words were written. Our holy religion itself has so raised the standard of reputable behaviour, at least among professors of the faith, that we revolt from indulgences as unworthy even of a Christian which Cretan converts needed to be told were unworthy of a presbyter. When we turn to the positive virtues which Paul desired to see in candidates for sacred office, we are again reminded of our altered circumstances. o modern writer would think of placing hospitality at the top of the list. But in times when travelling was difficult, and the inns few or bad, those Christians, whom either private business or the interests of the gospel compelled to visit foreign cities, were exceedingly dependent on the kindly offices of the few who in each chief centre owned and loved the same Lord. At heathen hands they could count on little friendship; the public usages of society were saturated with the associations of idolatry. The scattered members of the Christian body were therefore compelled to form a little secret guild all over the Mediterranean lands, of which the branches maintained communication with each other, furnishing their members with letters of introduction whenever they had occasion to pass from one port to another. To receive such stranger disciples into one’s house, furnish them with travelling requisites, further their private affairs, and bid them God speed on their journey, came to be everywhere esteemed as duties of primary obligation, especially on the official leaders and wealthier members in each little band of brethren. Hospitality like this would be a part of the elder’s public duty; it was to be wished that it should spring out of a liberal and friendly disposition. Hence to the word “hospitable” the apostle adds, “a lover of good men,” or of all noble and generous acts. The main emphasis, however, in Paul’s sketch of the good “bishop” rests on the word our Authorised Version renders, not very happily, “sober.” This favourite word of the apostle throughout the Pastoral Epistles describes, according to Bishop Ellicott, “the well-balanced state of mind resulting from habitual self- restraint.” As he grew older St. Paul appears to have got very tired of intemperate extravagance both in thought and action, even among people who called themselves Christians. He saw that mischief was threatened to the Christian cause by wild fantastic speculation in theology, by the restless love of novelty in matters of opinion, by morbid one-sided tendencies in ethics, and generally by a high-flying style of religiousness which could minister neither to rational instruction nor to growth in holiness. Sick of all this, he never wearies in these later letters of insisting that a man should above all things be sane--morally and intellectually; preserving, amid the bewilderment and “sensationalism” of his time, a sober mind and a healthy moral sense. If the new elders to be ordained in Crete did not possess this quality,
- 88. they were likelyto effect extremely little good. The unruly Jewish deceivers, with their “endless genealogies,” legal casuistry, and “old wives’ fables,” would go on “subverting entire households” just as before. It certainly pertains to this balanced or sober condition of the Christian mind that it rests firmly and squarely on the essential truths of the gospel, holding for true the primitive faith of Christ, and not lending a ready ear to every new-fangled doctrine. This is the requirement in the presbyter which at the close of his instructions St. Paul insists on with some fulness (Tit_1:9). The mature and judicious believer who is fit for office must adhere to that faithful (or credible?) doctrine which conforms to the original teaching of the apostles and first witnesses of our holy religion. Otherwise, how can he discharge his twofold function of “exhorting” the members of the Church in sound Christian instruction, and of “confuting” the opponents? (J. O. Dykes, D. D.) As the steward of God Ministerial stewardship I. First, the word implieth thus much, that God is a great Householder (Mat_21:33); that his house is his church, where He as a great personage keepeth His residence, more stately and honourable than the court or standing house of any earthly king in the world, in that herein He pleaseth to manifest His presence by His Spirit working in the Word and ministry; and as it is with other great houses, so the Spirit of God speaketh of this as committed not to one but many stewards, who take the charge of it to order and govern it according to the mind of the Master and unto His greatest honour and advantage. And these stewards are the ministers, so called 1. Because as the steward in a house is to dispense all necessaries unto the whole family according to the allowance and liking of his lord, even so the minister receiveth from God power to administer according to the necessities of the Church all the things of God, as Word, sacraments, prayer, admonition, etc. 2. As the steward receiveth the keys of the house to open and shut, to lock and unlock, to admit or exclude out of the house, for so is it said of Eliakim (Isa_22:22), even so every minister receiveth the keys of the kingdom of heaven to open and shut heaven, to bind and loose, to remit and retain sins, as Mat_16:19. 3. As the steward sitteth not in his own as an owner or freeholder, but is to be countable and to give up his hills monthly or quarterly when the master shall call for them, so every minister is to be countable of his talents received, and of his expenses, and how he hath dispensed his Master’s goods (Heb_13:17). “They watch for their souls as they which must give account.”
- 89. II. The secondthing in this similitude to be considered is the force of the argument, which is this: that because every minister is called to a place so near the lord as to be his steward, therefore he must be unblameable. Where we have the ground of another instruction. Every man as he is nearer unto God in place must be so much the more careful of his carriage: that he may both resemble Him in his virtues, dignify his place, and walk more worthy of Him that hath drawn him so near Himself. Besides that, every master looketh to be graced by his servant; and much more will the Lord be glorified either of or in all those that come near Him (Lev_ 10:1-20). For as the master quickly turneth out of his doors such disgraceful persons as become reproachful to the family, even so the Lord, knowing that the infamous courses of the servant reacheth itself even to the master, turneth such out of His service which are the just subjects of reproach. (T. Taylor, D. D.) Stewards of God It is worthy of remembrance that Archbishop Tillotson and Burnet, Bishop of Salisbury, considered their large revenues as trusts committed to their care. Accordingly they set aside what remained after their maintenance in a plain way for bettering the condition of the poor clergy and repairs in churches, besides using hospitality to the poor. It is said of Burner that when his secretary informed him he had in hand about £500, he remarked, “What a shame for a Christian to have so much money unemployed!” and ordered its immediate distribution for useful purposes. A faithful steward The other day I received a communication from a lawyer, who says that a very large owner has discovered that a very small piece of property belongs to him and not to the small proprietor in whose possession it has for a very long time remained. The matter seemed a trifling one. We had a conference, and there came the steward with the lawyers, and he was furnished with maps, and, putting on his spectacles, examined them with great care. Why? It was a small matter to him, but because he was a steward he was expected to be faithful. And when he found that this small piece of ground belonged to his lord he was determined to have it. So let me say--as stewards of the gospel of God--never give up one verse, one doctrine, one word of the truth of God. Let us be faithful to that committed to us, it is not ours to alter. We have but to declare that which we have received. (S. Cook, D. D.) ot self-willed Frowardness most dangerous in a minister
- 90. 1. It isthe mother of error in life and doctrine, yea, of strange opinions, schisms, and heresies themselves; and it cannot be otherwise, seeing the ear of a self-conceited person is shut against all counsel, without which “thoughts come to nought, as where many counsellors are is steadfastness.” And as everywhere almost the wicked man is termed a froward man, and a wicked and ungodly heart a froward heart, so is it generally true which the wise man observed, that such a froward heart can never find good, but evil and woe cleaveth unto it: and therefore David, when he would shut the door of his soul against much evil, said, “A froward heart shall depart from me: I will not know,” that is, affect and act, “evil.” 2. Whereas men think it a note of learning and wisdom not to yield an inch in any opinion they take up, the Spirit of God brandeth it with a note of folly: and it is no other than the way of the fool which seemeth good in his own eyes. Indeed, neither minister nor ordinary Christian may be as shaking reeds, tossed hither and thither with every blast of wind; but yet is it a wise man’s part to hear and try and not stick to his own counsel as a man wiser in his own conceit than seven men that can give a reason: for there is greater hope of a fool than of such a one. 3. There are many necessitudes and occasions between the minister and people: he must admonish the inordinate, raise with comforts the afflicted, restore those that are fallen, and set their bones again tenderly by the spirit of meekness, and privately encourage those that do well. Again, they must consult with him, ask him sometimes of his doctrine, lay open unto him their grief as to their physician under Christ, and seek for particular direction in special cases from him: in all which and many more mutual duties they may not by this inordinate humour be deterred and hindered, but rather with all meekness and lenity be allured, lovingly entertained, and contentedly dismissed from him. Use 1. The minister must learn to be docile and affable: the former fitteth him to learn of others, the latter to teach others; for none can be apt to teach others who is not apt to learn of others; and in the minister especially a tractable and teachable disposition is a singular inviting of others by his example more easily to admit his teaching, whether by reprehension, admonition, or howsoever. 2. So hearers (seeing frowardness is such an impediment to instruction) must learn to cast it from them, which in many (otherwise well affected) is a disposition hard to please: in some making them seldom contented with the pains, matter, or manner of their ministry; but having a bed in their brain of their own size, whatsoever is longer they cut off, whatsoever is shorter they stretch and rack it: for their own opinions may not yield, not knowing to give place to better. Others are secure, and therein grown froward against the Word. (T. Taylor, D. D.) ot soon angry
- 91. Hastiness to angera great blot in a minister For 1. Whereas a minister ought to be a man of judgment, knowledge, and understanding (for these are most essential unto his calling), yea, a man of such wisdom as whereby all his actions, ministerial and common, should be ordered; this flashing anger overturneth for the present, yea, and drowneth all his judgment, for what other is it than a little fury and a short madness? 2. The pestilent effects and fruits of anger, and the natural daughters resembling the mother are such, as in a minister of all men are intolerable: as, swelling of the mind so high, and so full as there is no room for good motions and meditations (which should wholly take up the minister’s heart) to dwell by it: the often arising of God’s enemies, and harming and wounding of His friends, for anger is cruel and wrath is raging: it cares not for any, nor spares any that come in the way of it; for who can stand before envy? And from this indignation of heart proceed usually impiety against God, for all prayers and parts of His worship are interrupted; contumely against men, for the bond of love is broken; clamour of speech, violence of hands, temerity of actions, late repentance, and many more such symptoms of this desperate disease: for he hath lost all the bridle and moderation of himself. ow what government is he worthy of, especially in the Church of God, that ordinarily loseth all the government of himself? 3. The minister standing in the room and stead of God ought to be a mortified man, for till he have put off this filthy fruit of the flesh can he never lively express the virtues of God, who is a God of patience, meekness, much in compassion, slow to wrath; and much less can he fitly stamp and imprint that part of His image on others, yea, or teach them to withstand such hot and hasty affections which so suddenly surprise and inflame himself. 4. As the minister is to be a means of reconciling God unto man, so likewise of man unto man; which commendable duty a hasty man can never to purpose perform: nay, rather he stirreth up strife and marreth all: whereas Solomon observeth that only he “that is slow to wrath appeaseth strife,” for this unruly passion will disable a man to hear the truth of both parties indifferently, nor abideth to hear the debate, but it will be thundering threats before time serve to take knowledge of tim matter. 5. This vice prejudiceth all his ministerial actions. (1) In his own heart. For the minister shall often meet in his calling with those, both at home and abroad, who in many things are far different from him both in judgment and practice; yea, some of weakness, and others of obstinacy, loathing even his wholesome doctrine. ow his calling is, and consequently his care should be, to gain these to the love and liking of the truth: to which end he is not presently to break out into anger: for thus he sets them further off, and scandaliseth such as
- 92. otherwise he mighthave won, no more than the physician is or may be angry though the weak stomach of his patient loathe and cast up his wholesome physic, for that would set the patient into further distemper; but such must be restored by the spirit of meekness. (2) In his people’s hearts, by alienating their love and affection, which are easily worn away with the distasteful fruits of this hasty anger: let him instruct, admonish, reprove, every one findeth this evasion, one he doth in anger, another not in love, and so his whole work is lost and become fruitless: whereas by loving usage he might have pierced his people with a permanent and lasting affection, and won better entertainment to all his proceedings. (T. Taylor, D. D.) Means to repress rash anger The means to bridle and stay this rash and unadvised anger stand partly in meditations, partly in practices. 1. For the former (1) Meditate on the providence of God, without which not the least grief or injury could befall us, for even the least is a portion of that cup which God’s hand reacheth unto us to drink of. (2) On the patience and lenity of God, who with much mercy suffereth vessels ordained unto destruction. How long did He suffer the old world? how loath was He to strike if in a hundred and twenty years He could have reclaimed them! And add hereunto the meekness of our Lord Jesus Christ, who hath commanded us to learn it of Him: His voice was not heard in the streets; a bruised reed He would not break: how long bare He with Judas, being no better than a devil within His family! (3) On the unbounded measure of God’s mercy, whose virtue His child must endeavour to express. God forgiveth to that man which injureth thee much more than thou canst; He forgiveth him infinite sins, and canst not thou pass by one offence? and thou hast more reason, for thou knowest not his heart nor his intention; it may be he meant better unto thee: neither art thou acquainted with the strength of his temptation, which perhaps was such as would have overthrown thyself, nor the reason why the Lord suffereth him to be overcome and fall by it. And yet if all this cannot bridle the headiness of this vile lust, apply this mercy of God to thyself: thou standest in need of a sea of God’s mercy for the washing of so many soul offences; and wilt not thou let one drop fall upon thy brother to forbear and forgive in trifling wrongs. (4) Upon the danger of retaining wrath, which is an high degree of murder, thou prayest to be forgiven as thou forgivest: the promise is, forgive and it shall be forgiven you: the threatening is, “that judgment merciless shall be to him that
- 93. showeth not mercy”:and be sure that what measure thou metest unto others shall be measured to thee again and returned into thine own bosom. 2. And for the practices (1) In thine anger make some delay before thou speakest or doest anything, which point of wisdom nature hath taught her clients to observe. That of Socrates to his servant is better known than practised, “I had smitten thee but that I was angry”: and memorable is that answer of Athenodorus to Augustus, desiring him to leave him some memorable document and precept, advised him that when he was angry he should repeat over the Greek alphabet before he attempted any speech or action. But although this be a good means, yet will it be to no purpose without the heart be purged of disorder: therefore (2) Apply to thy heart by faith the death of Christ, to the crucifying of this lust of the flesh: nothing else can cleanse the heart but the blood of Jesus Christ, who, as He was crucified, so they that are His have also crucified the flesh and the lusts of it. (3) After the inward disposition use outward helps, as (a) Avoid occasions, as chiding, contentions, multiplying of words, which, though they be wind, yet do they mightily blow up this fire. (b) Depart from the company of the Contentious, as Jacob from Esau, and Jonathan avoided the fury of his father by rising up and going his way. (c) Drive away with an angry countenance whisperers, tale bearers, flatterers, who are Satan’s seedsmen, by whom he soweth his tares everywhere, and his bellows by whom he bloweth up these hellish sparkles, desirous to bring all things into combustion and confusion. (4) Pray for strength and grace against it, especially for the contrary virtues of humility, meekness, love, and a quiet spirit which is of God much set by: and having obtained strength and victory against the assaults of it, forget not to be thankful, but break out into the praises of God as David (1Sa_25:32-33). (T. Taylor, D. D.) ot given to wine Drunkenness has been the ruin of multitudes of the most learned and gifted ministers of the Church of God. It has slain its thousands and tens of thousands in all ages, to the scandal and ruin of the Church of God. If there was a danger in the wine country of Crete, what must be the danger in the spirit countries of the north? But a man may be ðá́ñïéíïò (Tit_1:7; 1Ti_3:3)--viz., by wine, sitting long by his wine--without being
- 94. a drunkard; andthis, also, is condemned by the apostle. A man once said to me, “I drink wine regularly; I like it, and require a bottle or two daily, but I never drink to excess; I am no drunkard, and in all my life I have never been rendered incapable of doing my duties by wine.” Very likely, but yet you are ðá́ñïéíïò . You like your wine, and sit long by it, and therefore you are condemned by the apostle. Generally speaking, the more simply and abstemiously we live the better; and bishops especially should in this, as in all others, be examples to the flock. (W. Graham, D. D.) Why a minister should not be addicted to wine 1. To be addicted to the wine or strong drink “taketh away the heart” (Hos_4:11), that is, troubleth the understanding, confoundeth the senses, and equalleth a man to the brute beast without understanding: and thus disableth the man of God in all the practice of his calling. As the wise man therefore saith (Pro_31:4), so much less is it for the minister and pastor set over God’s people, lest he forget God’s decrees and change His judgments as Aaron’s sons did. 2. This sitting at wine calleth him from the duties and means of his fitness unto his calling; he cannot attend to reading, exhortation, doctrine, which is straightly enjoined (1Ti_4:13). 3. Such a man is so far from performance of any faithful duty, that he cannot but become rather an enemy to those that do. Thus the love of wine makes them fail in vision: and the sitting at wine lutleth them asleep, “even on the top of the mast” (as Solomon speaketh of the drunkard), that in times and places of most present and desperate dangers, they see none nor fear any. 4. It disableth all the duties that such a one in his most sobriety can perform (suppose them never so commendable), seeing he hath made himself and calling so contemptible: for what authority can an oracle have out of s drunken man’s mouth, which is so accustomed to speak lewd things? and one who hath shaken hands with the most base and wicked companions in a country, which is another inseparable companion of this sin (Hos_7:5). (T. Taylor, D. D.) o striker “ o striker” It is said of Bishop Bonner, of infamous memory, that, when examining the poor Protestants whom he termed heretics, when worsted by them in argument he was used to smite them with his fists, and some times scourge and whip them. But though he was a most ignorant and consummate savage, yet from such a Scripture
- 95. as this hemight have seen the necessity of surrendering his mitre. (Adam Clarke.) ot given to filthy lucre Rules for the subduing of covetous desires 1. Meditate (1) On God’s commandment (Pro_23:4; Mat_6:25). And reason there is, that seeing distracting and solicitous thoughts are the ground of covetous practices, the care of a Christian must be to walk diligently in his calling, but leave all the success and blessing of it unto God. (2) On God’s promises (Psa_55:24; 1Pe_5:7). Make these promises thy purchase and possess them by belief, and they shall be instead of a bridle unto all covetous and greedy desires of gain. And thus the apostle dissuadeth it (Heb_13:5). Let your conversation be without covetousness, and be content with things present. They might ask, but how shall we attain hereunto: have we not cares and charges upon us? True; but you have where to lay them: for He hath said, “I will not leave thee nor forsake thee.” (3) On thy own deserts: whereby Jacob in want stayed his mind, “I am less than the least of Thy mercies.” (4) On the inordinancy of thy desire: for how little is nature con tented with! and a very little above a little choketh it: and yet grace is contented with much less: it careth not how little it see about it, for it believeth the more, hopeth the more, trusteth the more, prayeth the more, and loveth the more. All the labour of a man (saith Solomon) “is for his mouth”; the mouth is but little and strait, soon filled, “yet the desire is not filled”: noting it to be an unnatural desire in many men, who labour not as men who were to feed a mouth but a great gulf fit to swallow whole Jordan at a draught, or such a mouth as the Leviathan which receiveth the cart and drawers of it. 2. Practise these rules following (1) Carry an equal mind to poverty and riches, and aim at Paul’s resolution, “I can want and abound,” I can be full and hungry, in every condition I can he content. If the world come in upon thee, use it as not using it; if it do not, yet account the present condition the best for thee, because the Lord doth so account it: and the way to get wealth is to give it up into God’s disposition, as Abraham by offering up Isaac to the Lord kept him still. (2) Turn the stream of thy desires from earthly to heavenly things, makings, with David, God thy portion; then shalt thou be better without these than ever thou weft
- 96. or canst bewith them. (3) Thou must go one step further, daily to cross the affection directly (a) By daily seeking the assurance of the pardon of sin. (b) By daily prayer against this sin especially. (c) By daily reading the Scriptures, which are the sword of the Spirit to cut off such lusts, wisely observing and applying such places as most cross it. (d) By being ready to do good, and distribute, and exercising liberality upon all good motions and occasions. (T. Taylor, D. D.) A lover of hospitality The true hospitality By this is not meant what is called keeping a good open table, of which we have, and have ever had, many examples in England, and much money, time, and health have been spent at these luxurious and hospitable banquets. The apostle does not mean the great dinners of friendship, such as we have now, when luxuries are drawn together from the ends of the earth, to renew the sated appetite, and anticipate not only the real but the imaginary wants of the guests; he refers not to the sparkling of the wine, or the brilliancy of wit when the spirit is high, or those postprandial exhibitions which have been called the feast of reason and the flow of soul. o; this is not his meaning: but the bishop must be a lover of hospitality in a higher and far nobler sense of the word; his house and his heart ever open to the poor and needy (Luk_14:13); if he has two coats, the first naked man whom he meets gets one of them; if the Lord has given him wealth, he actually realises the 25th of Matthew, by feeding the hungry, clothing the naked, and visiting those that are in prison. He loves to see the learned and the good, the advanced Christian and the weak believer, assembled round his table, in free and full and unrestrained conversation; it is his noble privilege to meet with all classes, mix with all classes, and still be a blessing to them all; he can fare with a peasant or feast with a prince, and be equally satisfied with either. (W. Graham, D. D.) Hospitality in ministers I. The occasion of this precept was the distressed estate and condition of the church, which by reason of many tyrants and persecutors was driven into many straits,
- 97. partly perceived inpresent and partly foreseen by the prophetical spirit of the apostle, not only in the ten persecutions then imminent, but also in the several afflictions of the world, in which they were to find tribulation even to the end of it. For as it is in this aspectable world, which is subject to so many changes and mutations, because it standeth in the vicissitudes of years, months, days, and nights, so much more is it in the spiritual world of the Church, which in the earth is acquainted with her winter as well as summer, her nights as well as days: sometimes the Sun of Righteousness most comfortably shining and imparting His heat and light by His near approach unto her; yea, and sometimes there be two suns in this firmament, for together with the sun of the Church, the sun of the world affordeth warm and comfortable days for the full beauty, liberty, and glory of the Church. But sometimes, again, this sun departeth in displeasure and carrieth the sun of the world with him, then is a black winter of the Church, nothing but storms and tempests, persecutions and trials, one in the neck of another, and scarce one fair gleam between. ow in such times the poor Church is driven to travel for rest, and the innocent dove of Christ cannot find in her own land any rest for the sole of her foot; well may she fly abroad to seek her security. In all which times every Christian is bound by this and such like precepts to give her harbour and safe conduct till the dash and storm be over. Besides, suppose the Church in general at her best estate, yet the particular members of the Church are for most part poor and needy, and even then subject to many troubles for keeping the faith and good consciences, by means whereof they are often driven from house and home, and sometimes are in banishment and exile, sometimes in prison and bonds; all whom the Lord commendeth to the charitable and Christian devotion of Christian men, and bindeth them to the cheerful receiving and relieving of them in such necessity; let them be strangers yet, if they be of the household of faith, they have right to harbour and relieve, and in the practice of this duty the apostle requireth that the minister be the foreman. II. It will be inquired whether every minister must be harbourous and hospitable, and if he must, what shall become of them whose livings are scarce able to harbour themselves; and much more of the swarms of our ten-pound men, and very many scarce half that to maintain their family? it seemeth that every minister ought to be a rich man. I answer, that the poorest minister may not exempt himself from this duty, neither is altogether disabled from it; a poor man may be merciful and comfortable to the distressed some way or other, as if with Peter and John he have not money or meat to give, yet such as he hath he can give--counsel, prayers, and his best affections. III. The reasons enforcing this precept upon the minister especially. 1. In regard of strangers he must take up this duty whether they be strangers from the faith, that hereby he might win them to the love of true religion which they see to
- 98. be so mercifuland liberal, or else if they be converted much more that he may comfort and confirm such as are banished, or otherwise evil entreated for the confession and profession of the truth, for if every Christian, much more must the minister be affected to those that are in bonds, as though himself were bound with them, and consequently look what kindness he would receive if he were in their condition, the same to his power he is to bestow upon them. 2. In regard of his own people, upon whom by this means he sealeth his doctrine sundry ways; but especially if he keep open house for the poor Christians in want he bindeth the souls of such receivers to obey the Word, and encourageth them by his entertainment in their entertainment of the gospel. IV. The use. 1. It teacheth that it were to be wished that the maintenance of every minister were competent, certain, and proper unto himself, that he might have wherewith to perform this so necessary a duty. 2. In regard of poor strangers, to stir up ministers and people to a liberal heart towards them all, but especially if they be such as, the land of whose own possessions being unclean, come over unto the land of the possession of the Lord, wherein the Lord’s tabernacle dwelleth. How few children hath Abraham, the father of our faith, among us, who sit in the door of their tent to watch for and enforce strangers to receive their best entertainment! Few be our Lots, who will undergo any loss, any indignity, before strangers shall sustain any harm at all; he will offer his own daughters to their violence, he will use reasons, they had known no man, and that which would have persuaded any but the Sodomites he used last, that they were strangers and were come under his roof. Few Jobs, who will not suffer the stranger to lodge in the street, but open their doors to him that passeth by the way. (T. Taylor, D. D.) A lover of good men The lover of the good 1. A good man is always deeply sensible of the opposite of goodness--of moral evil-- in himself and in the world around him. The inner cry of his heart often is, “O wretched man that I am,” “When I would do good, evil is present with me!” It is present, but not allowed; hated rather, mourned over, repented of, put away in purpose. The goodness of the man is shown in this internal preference--a preference of which, in the first instance, only the man himself is conscious, but which is certain to become apparent to others. For, be sure of this, that what we most deeply regard in our own hearts cannot be permanently hidden from others. Exactly so it is with
- 99. regard to evilin the world around him, that is, the evil that is in other men. A good man cannot look upon evil with favour or allowance; the instinct that is within him will put him in a moment in moral opposition to the evil that is in the world. Conscience says, with Luther, “Here I stand. I can do no other. So help me, God!” The world’s way is a way of universal conciliation and compliance and apology. 2. A good man, while standing in direct moral opposition to evil will, at the same time, be pitiful and compassionate towards the subjects of it. He will be like God in this. God hates evil. God pities those who are caught in its toils, and who suffer its penalties and are loaded with its curse. He pities them and comes to save them. 3. A good man is humble, modest, moderate in his own esteem. He has the sense of his frailty, of his sin, and all the limitations of his nature, and the sorrows and troubles of this earthly life to keep him humble. A proud man is foolish, in the deepest sense, and ignorant. 4. A good man is one who does good. As the righteous man is one who doeth righteousness; as the merciful man is one who “sheweth mercy,” and the generous man one who gives at some self-sacrifice; so in a larger sense the good man is one who does good, as he has opportunity, at his own cost, with some intelligent purpose for the benefit of his fellow men; who does good from a grateful sense of the great goodness of God to him; does good from a real love of the action, and a love of the people to whom he does it;--who, in one word, is like God Himself, who giveth to all men liberally, and upbraideth not--“who sends His rain on the lust and on the unjust.” A good man is one, in short, who has the active and passive virtues more or less in exercise. They are not in perfect exercise: some of them may be scarcely in sight at all, but he is inclined to all the virtue and set, in the temper of his mind, against all evil. 5. There is on the whole not much difficulty in distinguishing such a man from a man who is not good--who is not true, who is not faithful; who is not generous, nor humble, nor helpful; who has no likeness to Christ, who is not morally a child of God. The difficulty is greater when we come to compare this real Christian goodness with some of the more promising types of natural amiability. Some men are made to be loved. They are so kind, so bright, so helpful, so full of sympathy, and they carry all this somehow so much in their temper, and in the whole habit of their life, and even often on their very countenances, that they make their way at once wherever they wish to be. After all some of them may be good and true in the deepest and most essential sense; many of them may be good up to the point of their knowledge-- “He that doeth righteousness is righteous.” He that doeth good is good; and without any fear we may be “lovers of” such good men. 6. If we love good men, we shall observe them thoughtfully, we shall look at their spirit and character, their aims and their purposes in life. Love will soon die, love of any kind, unless it be fed by thought and kindled anew by remembrance. “Therefore will I remember Thee from the land of Jordan.” “When I remember these things”--the privileges and joys of bygone days--“I pour out my soul in me”; in
- 100. distress and apprehensionlest they should never be renewed, and yet in fervent hope that they may; that I shall again ascend the hill of Zion, and sing at her feasts among the bands of the faithful and the good. 7. If we love good men we shall associate with them. They will be our hearts’ aristocracy, the very uppermost circle of life to us, “our joy and crown.” By such association we shall get social and spiritual advantages that could not otherwise come to us. (A. Raleigh, D. D.) Good companionship This is no doubt intended to rebuke the tendency in many most hospitable men to surround their tables not with the good but the bad; not with the sober, the wise, and the saintly, but the vilest, because they may be brilliant, and the most immoral, because they may be attractive and refined. The Christian bishop should be a lover of good men: his house should be a magnet to attract the just, the generous, and the holy from all quarters; not a scene of luxurious revelry to attract the riotous and the profane. Except in the pulpit the apostolical bishop has nowhere so great an influence as in his own house and at his own table; and his example in privacy being noble and Christian is even more attractive and influential than in his public ministrations. His guests have generally an open ear, and the faithful bishop has a word in season for them all. A godly bishop (if he had the means), in the neighbourhood of a university might influence in this way the minds of hundreds of young men who are to be the future lights and guides of the nation. (W. Graham, D. D.) Just, holy, temperate Good ministerial qualities 1. Just refers to the principles of equity in our conduct with one another. In the entire management and government of his Church, but especially in discipline, the bishop or elder requires this qualification. He must look upon the poor and the rich, the ignorant and the learned, in this respect with an equal eye. 2. Holy, on the other hand, expresses more especially our relations towards God, who is so often called in Scripture “the Holy One of Israel.” He is a saint, and rejoices to be numbered with the company of those that are sanctified. His external conduct, which is altogether just, is not superficial but real, and flows from holiness of heart; and all his noble actions in the sight of man are based on the new heart, the new nature, and the new hope within him. He is holy: his presence rebukes the ungodly, and the tongue of the wicked is silent before him; the atmosphere around him is pure, salubrious, and serene; his words when he speaks are like ointment
- 101. poured forth; hisholy exhortations and heavenly prayers are full of the blessing of the Lord; and his whole walk in the midst of the people is like the sun, brighter and brighter unto the perfect day. This twofold relation of man to his neighbour and to God was known to the heathen, for Polybius says (23:10, 8), “Just in respect to our fellow man, and holy in things pertaining to God.” Both of these meet in the Christian bishop and form the greatest perfection of his character. He is distinguished by justice among his fellow creatures on earth, and his holiness connects him with his Lord and Head in heaven. 3. He is also temperate, å̓ êñáôç͂ ò , (cf. 1Co_7:9; 1Co_9:25) --powerful, master of himself, having self-control, and hence continent, which is undoubtedly the meaning of it here. He has renounced the world, the devil, and the flesh, and he will not be drawn away from his high calling by sensual pleasure. (W. Graham, D. D.) Holding fast the faithful Word The characteristics of a successful preacher I. Personal conviction of the truth. II. Aptness to teach others. III. Power of persuasion and conviction. (F. Wagstaff.) The faithful Word I. The word of god is a faithful word, and infallible. 1. The author is holy and true (Rev_3:7; Rev_3:14). 2. The instruments were led by the immediate direction of the Holy Ghost (2Pe_ 1:21).
- 102. 3. The matterof this Word is an everlasting truth; the law an eternal rule of righteousness as ancient as God Himself; the gospel an everlasting gospel, containing promises of eternal truth, etc. 4. The form of it, which is the conformity of it with God Himself, maketh it appear that if God be faithful this His Word must needs also be so; in that it resembleth Him in His omnipotency, for this power and arm of God never returneth in vain but doth all the work of it. In His wisdom giving most perfect and sure directions, resolving all doubtful eases, and making wise unto salvation. In His purity and perfection being an undefiled and perfect law. In His omniscience it searcheth the heart, discovereth the thoughts, divideth between the marrow and bone (Heb_4:12). In His judgment acquitting believers, to whom it is a sweet savour of life to life; condemning infidels both here and much more at the last day (Joh_12:48). In His truth and verity as here, and Col_1:5, it is called the word of truth. 5. The ends shew the certainty and faithfulness of it, it being the only means of regeneration (1Pe_1:21), of begetting faith, (Rom_10:1-21), and, consequently, both of freeing men from hell and of assuring them of that freedom; the only word that can supply sound and firm consolation, yea settled and assured comfort unto distressed consciences, none of which ends could it ever attain if itself were unsound and uncertain. II. ow as it carrieth with it all these grounds, so are there a number without it more whereby we may confirm the same truth, as 1. It is the foundation of the Church (Eph_2:20), against which if hell gates could ever prevail the Church were utterly sunk. 2. Hereunto hath the Lord tied His Church, as to an infallible direction, to the law, and to the testimony, without which there is nothing but error and wandering; ye err not knowing the Scriptures. 3. This truth hath been above all other oppugned by Satan, heretics, tyrants, yet never a whir of it was ever diminished; Solomon’s books may be lost, but not these of the true Solomon, Jesus Christ. 4. This Word hath been so certainly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could never be shaken out by any kind of most exquisite torture and torment. (T. Taylor, D. D.) The faithful Word to be improved Unto hearers this doctrine affordeth special use of instruction.
- 103. 1. If itbe so faithful a Word every man must attend unto it (2Pe_1:19); we have a surer word, to which ye do well that ye attend. 2. To lay up this Word surely, as being the sure evidence of thy salvation, and of thy heavenly inheritance among the saints. Men lock up their evidences or conveyances of land in sure and safe places, delight often to read them, suffer no man to cousen them of them, whatsoever casualty come these are by all means possible safeguarded, and shall any man carelessly neglect such an evidence as this is, without which he hath no assurance of salvation, nor the tenure (out of his idle conceit) of one foot in heaven; a lame man, if he hold not his staff, falleth; and whosoever loseth his part in the Word loseth his part in heaven. 3. Here is a ground of thankfulness, in that the Lord hath not only vouchsafed us life and glory and immortality when we were dead, and when nothing could be added to our misery; but hath also given us such a constant guide and direction thereunto. ow what can we do less than in way of thankfulness (1) Yield up ourselves to be directed by this faithful Word. (2) Believe it in whatsoever it commandeth, threateneth, or promiseth, in that it is such a faithful Word; and hereby we set also our seal unto it. (3) Constantly cleave unto it in life and in death, and not to be so foolish as to be soon removed to another gospel, nor so fickle as children, to be carried about with every wind of doctrine, but hold fast such a stable truth, so full of direction in all the life, and so full of comfort at the time of death; for it is as a fast and faithful friend, tried in time of adversity, standing closest to a man in his greatest necessity. (T. Taylor, D. D.) The Bible inflexible in its requirements When I was a boy I was engaged in the building trade. I didn’t know much about it, and I was set to do any odd jobs, any work in a dark corner that could not be much seen. I worked by the side of a man who on one occasion made a sarcastic remark that I shall never forget. It made me so angry, nearly as angry as you are when you are hit hard from the pulpit. He said, “Tom, when I go home I will call at the saddler’s and order a leather plumb rod for you.” He meant that my work was so crooked that I wanted a bending and not a straight plumb rod. Builders use a wooden plumb that will not bend at all. The Bible is not a leather plumb rod to be accommodated to us, but is like a wooden one, inflexible in its requirements, and to which we must accommodate ourselves. (T. Champness.)
- 104. That he maybe able by sound doctrine both to exhort and convince Sound doctrine and faithful exhortation 1. In that the Word is called doctrine, and no doctrine is without a teacher; it behoveth every man to repair to the teachers of it. 2. As this doctrine implieth teachers, so doth it also learners and scholars. Teaching us that we must all of us become learners of this Word and doctrine, for so long as there is doctrine and teaching on God’s part so must there be an hearkening and learning on ours, and the rather, both because that which is said of all knowledge, that it is infinite, is much more true of this, for God’s commandments are exceeding large, as also seeing in this school we are to become not only more learned but better men. 3. In that the apostle calleth that here wholesome doctrine, which in the words before he called a faithful Word, and fitted for doctrine. ote that the men of God, when they fell into speech of the Word of God, they spoke not slightly of it and away, but were hardly drawn from it without leaving behind them some notable eulogy or other upon it (Rom_1:16): the gospel the power of God to salvation (Joh_ 6:68). Peter saith not, Master, Thou hast the word of God, but Thou hast the words of eternal life; and what a number of glorious things are ascribed unto it (Heb_ 4:12). Hence according to their several occasions are all those excellent epithets ascribed unto it through the Scriptures, some of the penmen looking at the author, some at the matter, some to the qualities, some to the effects, and accordingly invest it with titles well beseeming it. 4. Whereas the apostle is not contented that the minister should teach but exhort also; it teacheth ministers to labour for this gift whereby an edge is set upon their doctrine, and wherewith as with a goad they prick on the affections of those that are under the yoke of Christ. A difficult thing it is, for teaching is an easy task in comparison of it, and yet so necessary as that all the ministerial work is called by this name (Act_13:15). 5. Whereas the apostle addeth that exhortation must go with wholesome doctrine, we note that then is exhortation powerful and profitable, when it is firmly grounded upon sound and wholesome doctrine. (T. Taylor, D. D.) Victory through preaching sound doctrine Seldom has a better answer been rendered to the enemies of Christ than that given by Pastor Rolland in a Catholic canton, where the gospel has but recently gained a footing. The incident is thus described: Absolutely discarding controversy he preached the simple, clear gospel. The Capucine monks came to preach a mission against the “heretical invasion,” the “Vaudois venom” permeating the canton; and,
- 105. in no measuredlanguage, thundered their calumnies and anathemas. People came to the pastor: “You surely will not let this drop, but roundly answer them?” “Only you come next Sunday,” replied he, “and you will hear how I will serve them out!” The church was filled, and the pastor preached on the love of God through Christ Jesus, and on the love He sheds abroad in our hearts towards all men--not an allusion throughout to the bitter words which had been spoken. The contrast was immensely felt. The writer goes on to say that the people who had crowded the church were profoundly touched, and a grander victory was won than by any amount of hard words. The simple story of the love of God in Christ moved and melted the hardest hearts. The incident is worth noticing as an example which might well find followers. 8 Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. BAR ES, "The bishop (ton episkopon). Same office as “elder” in Tit_1:5. “Elder is the title, oversight is the function” (B. Weiss). As God’s steward (hōs theou oikonomon). See note on 1Co_4:1. for Paul’s idea of the bishop (elder) as God’s steward (cf. 1Co_9:17; Col_1:25; Eph_3:2; 1Ti_1:4). Not self-willed (mē authadē). Old word (from autos, hēdomai), self-pleasing, arrogant. In N.T. only here and 2Pe_2:10. Not soon angry (orgilon). Old adjective from orgē (anger). Here only in N.T. Vulgate, iracundum. For “brawler” and “striker” see note on 1Ti_3:2. Not greedy of filthy lucre (aischrokerdē). “Not greedy of shameful gain.” Used of deacons in 1Ti_3:8, aphilarguron used of elders in 1Ti_3:3. CLARKE, "A lover of hospitality - Φιλοξενον· A lover of strangers. See the note on 1Ti_3:2. Instead of φιλοξενον, one MS. has φιλοπτωχον, a lover of the poor. That minister who neglects the poor, but is frequent in his visits to the rich, knows little of his Master’s
- 106. work, and haslittle of his Master’s spirit. A lover of good men - Φιλαγαθον· A lover of goodness or of good things in general. Sober - Prudent in all his conduct. Just in all his dealings. Holy in his heart. Temperate - self-denying and abstemious, in his food and raiment; not too nice on points of honor, nor magisterially rigid in the exercise of his ecclesiastical functions. Qualifications rarely found in spiritual governors. GILL, "But a lover of hospitality,.... See Gill on 1Ti_3:2. a lover of good men, or "of good"; the Syriac version renders it, "of good things"; as prayer, preaching, reading, meditation, spiritual conversation, and every religious exercise: or "of good men"; for such an elder or bishop has chiefly to do and converse with; and if he is not a lover of them, their company will be disagreeable to him, and he will be of no advantage to them; and if he does not love the souls of men, he will not naturally care for their state, or be concerned for their good. Sober: in body, using moderation in diet and dress; and in mind, being prudent, modest, and humble, and thinking soberly of himself, and others, as he ought. Just; righteous in his dealings with men, giving to everyone their due; upright and sincere in his conversation with the saints; and faithful in his counsel, admonitions, and reproofs. Holy; devout towards God, constant in all religious exercises in the closet, family, and church; and living soberly, righteously, and godly in the world. Temperate; in eating and drinking; continent from the lusts of the flesh; and even abstaining from those things which might be lawfully used, though inexpedient, for the sake of the weak, the peace of the church, and the glory of God. JAMISO , "lover of hospitality — needed especially in those days (Rom_12:13; 1Ti_3:2; Heb_13:2; 1Pe_4:9; 3Jo_1:5). Christians travelling from one place to another were received and forwarded on their journey by their brethren. lover of good men — Greek, “a lover of (all that is) good,” men or things (Phi_4:8, Phi_4:9). sober — towards one’s self; “discreet”; “self-restrained” [Alford], (see on 1Ti_2:9). just — towards “men.” holy — towards God (see on 1Th_2:10). temperate — “One having his passions, tongue, hand and eyes, at command” [Chrysostom]; “continent.” CALVI , "8.But hospitable, devoted to kindness Hence it is evident how destructive is that plague which tears the Church by quarrels. With this vice he contrasts, first, docility, and next, gentleness and modesty towards all; for a bishop will never teach
- 107. well, who isnot also ready to learn. Augustine praises highly a saying of Cyprian: “ him be as patient to learn as skillful to teach.” Besides, bishops often need advice and warnings. If they refuse to be admonished, if they reject good advices, they will immediately fall headlong to the grievous injury of the Church. The remedy against these evils, therefore, is, that they be not wise to themselves. I have chosen to translate φιλάγαθον devoted to kindness, rather than with Erasmus, “ lover of good things;” for this virtue, accompanied by hospitality, appears to be contrasted by Paul with covetousness and niggardliness. He calls that man just, who lives among men without doing harm to any one. Holiness has reference to God; for even Plato draws this distinction between the two words. PULPIT, "Given to for a lover of, A.V.; good for good men, A.V.; sober-minded for sober, A.V. Given to hospitality ( φιλόξενον ); 1Ti_3:2, note. A lover of good ( φιλάγαθον ) see 2Ti_3:3, note on ἀφιλάγαθον . Only here in the ew Testament, and only once in the LXX., Wis. 7:22, where it seems to mean "a lover of that which is good," and where the long string of adjectives is very similar to that here; found occasionally in classical Greek. Sober-minded ( σώφρονα ); see Tit_2:2, Tit_2:5, and 1Ti_3:2, note. The rendering "discreet" in Tit_2:5 (A.V.) expresses the meaning very well. Just, holy. ∆ίκαιος is usually considered as describing that side of a good man's character which is in relation to his fellow-men, and ὅσιος that side which has respect to God. Joseph was δίκαιος (Mat_1:19) in his conduct towards Mary; the Lord Jesus was God's Holy One ( τὸν ὅσιόν σου ). In classical Greek the words are more commonly applied to things. Ὅσια καὶ δίκαια are things sanctioned by Divine and human laws respectively. Temperate ( ἐγκρατῆ ); only here in the ew Testament, and never in this sense in the LXX.; but it has exactly the same meaning in Aristotle, viz. "master of one's self," having the appetites under control. 9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.
- 108. BAR ES, "Holdingfast the faithful word - That is, the true doctrines of the gospel. This means that he is to hold this fast, in opposition to one who would wrest it away, and in opposition to all false teachers, and to all systems of false philosophy. He must be a man who is firm in his belief of the doctrines of the Christian faith, and a man who can be relied on to maintain and defend those doctrines in all circumstances; compare notes, 2Th_2:15. As he hath been taught - Margin, “in teaching.” Greek “According to the teaching.” The sense is, according to that doctrine as taught by the inspired teachers of religion. It does not mean as he had individually been taught; but he was to hold the faith as it was delivered by those whom the Saviour had appointed to make it known to mankind. The phrase “the doctrine,” or “the teaching,” had a sort of technical meaning, denoting the gospel as that which had been communicated to mankind, not by human reason, but by teaching. That he may be able by sound doctrine - By sound teaching, or instruction; Notes, 1Ti_1:10; 1Ti_4:16. He was not to dictate, or to denounce; but to seek to convince by the statement of the truth; see the notes at 2Ti_2:25. Both to exhort and to convince - To persuade them, or to bring them over to your views by kind exhortation, and by the instruction which shall convince. The former method is to be used where men know the truth, but need encouragement to follow it; the latter, where they are ignorant, or are opposed to it. Both exhortation and argument are to be used by the ministers of religion. The gainsayers - Opposers Literally, those who speak against; that is, against the truth; Notes, Rom_10:21. CLARKE, "Holding fast the faithful word - Conscientiously retaining, and zealously maintaining, the true Christian doctrine, κατα την διδαχην, according to the instructions, or according to the institutions, form of sound doctrine, or confession of faith, which I have delivered to thee. That he may be able by sound doctrine - If the doctrine be not sound, vain is the profession of it, and vain its influence. It is good to be zealously affected in a good thing; but zeal for what is not of God will do no good to the souls of men, how sincere soever that zeal may be. To exhort - Them to hold the faith, that they may persevere. And to convince - Refute the objections, confound the sophistry, and convert the gainsayers; and thus defend the truth. GILL, "Holding fast the faithful word,.... The doctrine of the Gospel, so called because it is true, and to be believed; it is the word of truth, and truth itself, and contains nothing but truth; and because it never deceived any, that gave credit to its doctrines, and its promises; and because it is pure, unmixed, and unadulterated, and is the sincere milk of the word; and because in it is a glorious display of the faithfulness of God to his perfections, to his holiness and justice, to his law, and to his covenant, word, and oath; and of the faithfulness of Christ, to him that appointed him and to his covenant engagements, and which has appeared in the discharge of his various offices: and this is
- 109. not only tobe held forth by the elder, but to be held fast, and tenaciously abode by; in opposition to all wavering about it, departure from it, dropping or concealing any part of it, and pusillanimity concerning it; whatever temptations there may be to the contrary, through popular applause on the one hand, and reproaches and persecutions on the other; and though there may be many that may endeavour to wring it out of his hands; see 2Ti_1:13, as he hath been taught; or "according to doctrine": that is, according to the doctrine of the Scriptures, Christ, and his apostles; according to the doctrine that lies in the Scriptures that was delivered by Christ, and preached by his apostles; whatever is according to that should be held fast: or which is for doctrine, which tends to teach, instruct, and edify the minds of men, that ought to be constantly abode by: or as the elder himself has been taught, not by men, in a theoretical way, as logic, rhetoric, and other arts and sciences are taught; for such who are only taught the faithful word in this way, are not likely to hold it fast, in a time of temptation; but as he has been taught it experimentally by the Spirit of God; and such an one, who has not only the knowledge of it in his head, but the experience of it in his heart, will hold it, and hold it fast against all opposition: that he may be able, by sound doctrine, both to exhort and to convince the gainsayers; sound doctrine is the faithful word, the wholesome words of our Lord Jesus Christ, which being retained, qualify an elder to discharge the following branches of his office; to "exhort" the members of churches to their duty, according to their age, sex, state, and condition, as in chapter 2 to which the doctrines of grace influence and engage; or to comfort them, as the word also signifies, and the Alexandrian copy reads, "to comfort them in all tribulation"; and this is one considerable part of the elder's work, to comfort souls under affliction, whether of body or mind; and sound doctrines, or the doctrines of the Gospel, are wonderfully suited to such a purpose: and the other part of his work is, "to convince gainsayers"; such who resist the truth, oppose themselves to it, cavil at it, and object against it; these are to be refitted, and convinced by the Scriptures, and arguments taken from them, as the Jews were by Apollos, Act_18:28 and nothing is so powerful to do it as sound doctrine, and holding fast the faithful word. JAMISO , "Holding fast — Holding firmly to (compare Mat_6:24; Luk_16:13). the faithful — true and trustworthy (1Ti_1:15). word as he has been taught — literally, “the word (which is) according to the teaching” which he has received (compare 1Ti_4:6, end; 2Ti_3:14). by — Translate as Greek, “to exhort in doctrine (instruction) which is sound”; sound doctrine or instruction is the element IN which his exhorting is to have place ... On “sound” (peculiar to the Pastoral Epistles), see 1Ti_1:10; 1Ti_6:3. convince — rather, “reprove” [Alford], (Tit_1:13). RWP, "Holding to (antechomenon). Present middle participle of antechō, old verb, to hold back, in middle to hold oneself face to face with, to cling to, as in 1Th_5:14. The faithful word (tou pistou logou). See note on 1Ti_1:15; 1Ti_6:3; Rom_16:17. Some would see a reference here to Christ as the Personal Logos.
- 110. That he maybe able (hina dunatos ēi). Final clause with present active subjunctive. Paul several times uses dunatos eimi in the sense of dunamai, with infinitive as here (Rom_4:21; Rom_11:23; 2Ti_1:12). The gainsayers (tous antilegontas). Present active participle of antilegō, old word, to answer back, as in Rom_10:21. “The talkers back.” CALVI , "9.Holding fast the faithful word This is the chief gift in a bishop, who is elected principally for the sake of teaching; for the Church cannot be governed in any other way than by the word. “ faithful word” is the appellation which he gives to that doctrine which is pure, and which has proceeded from the mouth of God. He wishes that a bishop should hold it fast, so as not only to be well instructed in it, but to be constant in maintaining it. There are some fickle persons who easily suffer themselves to be carried away to various kinds of doctrine; while others are cast down by fear, or moved by any occurrence to forsake the defense of the truth. Paul therefore enjoins that those persons shall be chosen who, having cordially embraced the truth of God, and holding it firmly, never allow it to be wrested from them, or can be torn from it. And, indeed, nothing is more dangerous than that fickleness of which I have spoken, when a pastor does not stedfastly adhere to that doctrine of which he ought to be the unshaken defender. In short, in a pastor there is demanded not only learning, but such zeal for pure doctrine as never to depart from it. But what is meant by according to instruction or doctrine? (223) The meaning is, that it is useful for the edification of the Church; for Paul is not wont to give the name of “” to anything that is learned and known without promoting any advancement of godliness; but, on the contrary, he condemns as vain and unprofitable all the speculations which yield no advantage, however ingenious they may be in other respects. Thus, “ that teacheth, let him do it in doctrine;” that is, let him labor to do good to the hearers. (Rom_12:7.) In short, the first thing required in a pastor is, that he be well instructed in the knowledge of sound doctrine; the second is, that, with unwavering firmness of courage, he hold by the confession of it to the last; and the third is, that he make his manner of teaching tend to edification, and do not, through motives of ambition, fly about through the subtleties of frivolous curiosity, but seek only the solid advantage of the Church. That he may be able The pastor ought to have two voices: one, for gathering the sheep; and another, for warding off and driving away wolves and thieves. The Scripture supplies him with the means of doing both; for he who is deeply skilled in it will be able both to govern those who are teachable, and to refute the enemies of the truth. This twofold use of Scripture Paul describes when he says, That he may be able to exhort and to convince adversaries And hence let us learn, first, what is the true knowledge of a bishop, and, next, to what purpose it ought to be applied. That bishop is truly wise, who holds the right faith; and he makes a proper use of his knowledge, when he applies it to the edification of the people.
- 111. This is remarkableapplause bestowed on the word of God, when it is pronounced to be sufficient, not only for governing the teachable, but for subduing the obstinacy of enemies. And, indeed, the power of truth revealed by the Lord is such that it easily vanquishes all falsehoods. Let the Popish bishops now go and boast of being the successors of the apostles, seeing that the greater part of them are so ignorant of all doctrine, as to reckon ignorance to be no small part of their dignity. PULPIT, "Holding to for holding fast, A.V.; which is according to the teaching for as he hath been taught, A.V.; both to exhort in the sound doctrine for by sound doctrine, both to exhort, A.V.; convict for convince, A.V. Holding to ( ἀντεχόµενος ). Holding fast is a better and more forcible rendering than holding to. It answers to the Latin adherere, to cling to. The faithful word which is according to the teaching is awkwardly expressed. Ἠ διδασή is "the Christian truth" as taught by the apostles, and "the faithful" or "sure word" to which Titusus is to cleave is described as being" according to that truth" (comp. Tit_1:1, ἀληθείας τῆς κατ εὐσέβειαν ). The A.V. gives substantially the apostle's meaning. The result of this adhesion to the faithful word is that he will be able to comfort and encourage believers by ( ἐν ) his wholesome teaching, and also to convict the opposers of the truth. The gainsayers; or, contradictors ( τοὺς ἀντιλέγοντας ); such as those Jews described in Act_13:45 and Act_28:19 as "contradicting and blaspheming." Rebuking Those Who Fail to Do Good 10 For there are many rebellious people, full of meaningless talk and deception, especially those of the circumcision group. BAR ES, "For there are many unruly and vain talkers and deceivers - There are many persons who are indisposed to submit to authority (see the word unruly in Tit_1:6); many who are vain talkers - who are more given to talk than to the duties of practical religion (see the character of “Talkative,” in the Pilgrim’s Progress); and many who live to deceive others under the mask of religion. They make great pretensions to piety; they are fluent in argument, and they urge their views in a plausible manner. Specially they of the circumcision - Jews, spoken of here as “of the circumcision” particularly, because they urged the necessity of circumcision in order that men might be
- 112. saved; Notes, Act_15:1.This proves that there were not a few Jews in the island of Crete. CLARKE, "There are many unruly - Persons who will not receive the sound doctrine, nor come under wholesome discipline. Vain talkers - Empty boasters of knowledge, rights, and particular privileges; all noise, empty parade, and no work. Deceivers - Of the souls of men by their specious pretensions. They of the circumcision - The Judaizing teachers, who maintained the necessity of circumcision, and of observing the rites and ceremonies of the Mosaic law, in order to the perfecting of the Gospel. GILL, "For there are many unruly,.... Persons who are not subject to the law of God, or Gospel of Christ; whose spirits are not subject to the prophets; and who will not submit themselves to them that have the rule over them, nor attend to the admonitions of the church, nor be brought into any regularity and order; and there were many of this sort, who were not sent forth by Christ, or his churches, but went forth of themselves, and were corrupters of the word; and therefore Christ's ministers ought to hold fast the faithful word, and convince such opposers by sound doctrine; and vain talkers; who deliver out in their discourses empty, trifling, superficial, and frivolous things; which have no solidity and substance in them, nor do they tend to edification; only great swelling words of vanity, vain jangling and babbling about things to no profit. And deceivers; both of themselves and others; who lie in wait to deceive, and are deceitful workers; and by their good words, and fair speeches, deceive the hearts of the simple; and so are dangerous persons, and of pernicious consequence: especially they of the circumcision; or "of the Jews", as the Ethiopic version renders it; that is, not the unbelieving Jews, but such as professed Christianity, judaizing Christians, who joined Moses and Christ and blended the law and Gospel together; who taught that circumcision, and the observance of other ceremonies of the law, were necessary to justification and salvation; and hereby did a great deal of mischief among the churches. JAMISO , "unruly — “insubordinate.” and — omitted in the oldest manuscripts. “There are many unruly persons, vain talkers, and deceivers”; “unruly” being predicated of both vain talkers and deceivers. vain talkers — opposed to “holding fast the faithful word” (Tit_1:9). “Vain jangling” (1Ti_1:6); “foolish questions, unprofitable and vain” (Tit_3:9). The source of the evil was corrupted Judaism (Tit_1:14). Many Jews were then living in Crete, according to Josephus; so the Jewish leaven remained in some of them after conversion. deceivers — literally, “deceivers of the minds of others” (Greek, Gal_6:3). RWP, "Vain talkers (mataiologoi). Late and rare compound, empty talkers, in Vett. Val. and here. See note on 1Ti_1:6 for mataiologia.
- 113. Deceivers (phrenapatai). Lateand rare compound, in papyri, eccl. writers, here alone in N.T. “Mind-deceivers.” See note on Gal_6:3 for phrenapatāin. Specially they of the circumcision (malista hoi ek tēs peritomēs). Same phrase in Act_11:2; Gal_2:12; Col_4:11. Jews are mentioned in Crete in Act_2:11. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism. CALVI , "10For there are many unruly. (224) After having laid down a general rule, which ought to be everywhere observed, in order that Titus may be more attentive to adhere to it, he holds out to him the urgent necessity which ought to excite him more than all things else. He warns him that he has to deal with many obstinate and incorrigible persons, that many are puffed up with vanity and idle talk, that many are deceivers; and that therefore they ought to choose, on the other hand, such leaders as are qualified and well prepared to oppose them. For, if the children of this world, when dangers arise, increase their solicitude and watchfulness, it would be disgraceful for us, when Satan is using his utmost efforts to remain careless and inactive, as if we were in a state of peace. Unruly Instead of (inobedientes) disobedient, which is the rendering in the old translation for ἀνυπότακτοι Erasmus translates it (intractabiles) incorrigible. He means those who cannot endure to be brought to obey, and who throw off the yoke of subjection. He gives the appellation of vain talkers, (225) not only to the authors of false doctrines, but to those who, addicted to ambitious display, occupy themselves with nothing but useless subtleties . Ματαιολογία (226) (vain talking) is contrasted with useful and solid doctrine, and therefore includes all trivial and frivolous speculations, which contain nothing but empty bombast, because they contribute nothing to piety and the fear of God. And such is all the scholastic theology that is found, in the present day, in Popery. Yet he calls the same persons deceivers of minds. It may be thought preferable to view this as relating to a different class of persons; but, for my own part, I think that it means the same class; for the teachers of such trifles entice and fascinate the minds of men, so as no longer to receive sound doctrine. Chiefly they who are of the circumcision. He says that they are chiefly of the Jews; for it is highly requisite that such plagues shall be known by all. We ought not to listen to those who plead that we should spare the reputation of this or that individual, when the matter in question is the great danger of the whole Church. And so much the greater danger was to be apprehended from that nation, because it claimed superiority above others on account of the sacredness of its lineage. This is therefore the reason why Paul reproves the Jews more sharply, in order to take from them the power of doing injury. (224) “Car il y en a plusieurs qui ne se peuvent ranger.” — “ there are many of them who cannot submit.”
- 114. (225) “Parlans vanitez.”— “ vanities.” (226) “Vanite de paroles.” — “ of words.” BURKITT, "A reason is here subjoined by our apostle, why Titus should take such special care to fill the church with able guides, namely, because there was a multitude of false teachers dispersed abroad, and scattered up and down everywhere, particularly the judaizing doctors, those of the circumcision, mentioned Act_15:1 who would make Christianity nothing more that a supplement to the law of Moses. These he tells Titus must have their mouths stopped, not by force, for Titus had no power of the sword, but by confutation; he must take care to ordain such as might silence them, though not satisfy them. For mark the efficacy of error, and the power of seduction, they subvert whole houses, they make proselytes without number. Learn hence, That such is the strength of error, and the weakness and unsteadiness of many Christians, that whole households may be subverted by the most gross deceivers. If the apostle's converts were thus easily and universally misled, no wonder if ours be so. PULPIT, " Unruly men for unruly and, A.V. and T.R. Unruly ( ἀνυπότακτοι ); see Tit_1:6. Vain talkers ( µαταιολόγοι ); only here in the ew Testament, not found in the LXX., and rare in classical Greek (see µαταιολογία , 1Ti_1:6). Κενολόγος and κενολογία are used in the same sense of "vain, empty, talking." Deceivers—( φρεναπάται ); here only in the ew Testament, not found in the LXX. or in classical Greek—literally, soul-deceivers, or, as some take St, self-deceivers. Here the word means "deceivers," whoso character is described in 2Pe_2:14 as "beguiling unstable souls." They of the circumcision; Judaizing Christians, the most obstinate and difficult adversaries with whom St. Paul had to cope (see Galatians passim; Php_ 3:2, Php_3:3, etc.). BI, "Tit_1:10-11 For there are many unruly and vain talkers and deceivers--The conjunction “for” showeth that the words following contain a reason of the matter preceding, viz. , why the minister should be a man so qualified with able parts, both to maintain the truth and censure the falsehood. The reason is drawn from the description 1. Of teachers, in these two verses; and 2. Of hearers, in the twelfth.
- 115. The teachers aredescribed by three arguments. 1. From their indefinite number, there are many, not two or three, who are easily set down, but many. 2. By their adjuncts, which are two. 1. They are disobedient or refractory, such as will not submit themselves to the true doctrine and discipline of the Church. 2. They are vain talkers; that is, such as being given to ostentation and vanity, contemn the study and delivery of sound and profitable doctrine, and search out words and matters of wit and applause, both of them of more sweetness unto the flesh than soundness unto the soul and spirit. 3. By their most dangerous effects, and these also are two. 1. Their deceiving of minds; for which ungodly practice he especially brandeth them of the circumcision; that is, either by metonymy, the Jews themselves circumcised, or else Gentiles Judaising, embracing Jewish opinions, mixing the law and gospel, Moses and Christ, circumcision and baptism together, making indeed an hotchpotch of religion by confounding things that can never stand together. The second effect of them is their subversion of whole houses; that is, they poison and infect whole houses, yea, and where the grounds and foundation of religion hath been laid they overturn and overthrow all. This last effect is declared by two arguments. 1. From the instrumental cause of it, and that is by their false doctrine, teaching things which they ought not. 2. From the final cause of it, that is, covetousness, for filthy lucre sake. ow these teachers being so many, so dangerous and hurtful, their mouths must needs be stopped. Which is a common conclusion set between the two verses, as having reference unto them both, as a common remedy against all the mischief which anyway may be let in by them, and therefore those that are to be admitted into the ministry must be of ability to stop their mouths. (T. Taylor, D. D.) Hindrances to religion I. The chief hindrances to religion are often in the church itself. The persons alluded to were members and professed teachers. 1. Words without sincerity are “vain.”
- 116. 2. Great attentionmay be paid to the letter of the law, while its spirit is violated-- “they of the circumcision.” 3. The distinction between good and bad preachers--the former live to preach, while the latter preach to live. II. Hindrances in the church must be removed. “Whose mouths must be stopped.” 1. Discipline must be exercised in love. 2. The prosperity of the Church of God must be considered before that of individuals. 3. Every age has its own obstructions to the truth--intemperance, covetousness, selfishness, the chief hindrances of the present. III. Communities are affected by the conduct of individuals. The characters of men are transferred to their country; here the Cretians became a byword. So, drunken Englishmen abroad, compromise the character of their fellow countrymen. Four vices 1. Untruthfulness. 2. Passion--“evil beasts.” 3. Sensuality. 4. Slothfulness. (F. Wagstaff.) The characteristics of false teachers 1. In that the first thing taxed in these false teachers by the apostle is disobedience, we learn that disobedience commonly is the ground of false doctrine. For 1. It is just with God to give up those to errors and delusion that receive not the truth in the love of it, for wheresoever it is received in love obedience cannot but be yielded unto it. 2. The nature of sin is ever to be excusing itself, and is loath to be crossed, although never so justly, but studieth how to defend itself as long as it can, even by wresting the Scriptures, and by taking up one error for the maintenance of another.
- 117. 3. The tenorof Scripture joineth these two together (2Pe_2:1; 2Pe_2:10; 2Pe_2:12; Act_13:8; Act_13:10; 3Jn_1:9). II. Preachers who themselves are disobedient unto the word, for most part become in their ministry no better than vain talkers. 1. In regard of themselves, being vain glorious persons, affect applause rather than godly edifying, which is a most vain thing. 2. In respect of their labour, which is all in vain, never attaining the end and right scope of the preaching of the gospel unto salvation; for he that soweth vanity what else can he look to reap? 3. In regard of the hearers, who also spend their pains in vain: they hear a great noise and pomp of words, and a glorious show of human wisdom, which may wrap the simple into admiration, but they are left without reformation; their ear is perhaps a little tickled, but their hearts remain untouched; neither are their souls soundly instructed nor fed with knowledge, but they go away as wise as they came. These Paul calleth vain talkers and vain janglers (1Ti_1:6), and again, profane and vain babblers, and that justly. 1. Because their puffed discourses proceed from the profanity of their hearts. 2. They are as strange fire from the Lord’s altar, opposed to that which the Lord hath sanctified to the salvation of His people. 3. They are so far from the edifying of the Church that they cause men to increase unto more ungodliness and profaneness. III. How did these false teachers deceive men’s minds? 1. By suppressing the truth; for by their vain jangling and speaking, liker poets, philosophers, historians, than prophets, apostles, or any successors of theirs, they made a cleanly conveyance of the light from the people, and, withholding the truth and light, they led them from Christ, from the right knowledge of the Scriptures, from sound godliness and religion in judgment and practice, and so they remained as dark in their understanding, as erroneous in their judgments, as froward in their affections, and as wicked in their lives as ever before. 2. By flattery; for they would not deal directly against the sins of the age, as godly ministers do, but deceitfully, that they might not displease; herein imitating Satan
- 118. himself, who waswont of old to answer in riddles, as he answered Cresus, that if he would transport himself over the river Halys he should overthrow a most mighty kingdom, namely, his own. But Micaiah will not deceive nor flatter with Ahab, although it stand upon his life. 3. By letting men see their estate in false glasses, so as they never see the truth of it, for people taught by fables and novelties think, and are borne in hand, that they are in heaven’s highway; their souls are brought on sleep, and coming from such frothy discourses, they sit down and please themselves in that they have done their task required, especially if they can bring home a jest or some witty sentence, when perhaps they scarce heard a word of Christ, of their justification, of their mortification, or of their glory. 4. By placing religion in bodily exercises, not in matters of spirit and truth (Col_ 2:20); thus did the Pharisees in their times, the Papists in these, and whosoever urge the decrees of men more than the commandments of God. IV. But whose minds are deceived. 1. First their own and then others, for they are blind leaders of the blind, deceiving, and being deceived, and although our apostle expresseth not here who they be that are deceived, yet elsewhere he doth, as Rom_16:18, “they deceive the hearts of the simple,” and 2Ti_3:6, “they lead captive simple women,” and 2Pe_2:14, “they beguile unstable souls,” whence we see that ignorant, inconstant, and unsettled souls, which hand over head receive any doctrine without examination or trial, whose simplicity disableth them to judge between truth and falsehood, and whose levity makes them like shaken reeds, these are the carouses on which such vultures do seize. (T. Taylor, D. D.) Danger from false teachers Herodotus tells of a Scythian river having marvellous sweetness till a little bitter mingles with it, and gives it ever after an uncommon bitterness. So evil counsel, in some emergencies of the soul, will poison the whole current of its existence. You may poison a well from which a neighbourhood drinks, and yet be less guilty than to contaminate the flow of eternal thought. There are times when the greatest trust which one human being can repose in another is the confidence of wise direction. Confiding in the integrity of others, men sometimes commit their credit, their wives and children, to their keeping, and are guided by them through fiery coursers over the land, or by steam vessels over the seas; but when a man goes with his soul, and trusts that to what a fellow being may direct, the trust is as momentous as eternity itself. Yet this is done, for as by man came death, so by man comes life. Oh, ye who watch for souls, as every Christian should, see to it that you ask of God that which is
- 119. profitable to direct,before you point out the way for a deathless mind to travel in. Example is said to speak louder than words. Whose mouths must be stopped Faithful teachers must oppose seducers The duty of every faithful minister is, when occasion is offered, timely to oppose himself against seducers, and stop the mouths of false teachers, wherein also the Church ought to back and strengthen him. For 1. The example of Christ must be our precedent, who most bodily and freely vindicated the law from the corrupt glosses and expositions of the Pharisees, and that in His first sermon. 2. In regard of the particular members of the Church, that they may be preserved in soundness from starting away and forsaking of the truth. And this is made one end of the precept; the madness of the false apostles must be made manifest, that they may prevail no longer. 3. In regard of the false teachers themselves; fools, saith Solomon, must be answered, lest they be wise in their own conceit; neither shall the labour be wholly lost upon them, for it shall be a means either to convert them and bring them to the knowledge of the truth, or else so to convince them as they shall be made excuseless. And further, the Church must strengthen every minister’s hands in this contending for the faith, and so manifest herself to be the ground and pillar of truth, which is committed to her trust and safe keeping, against all gainsayers. This ministerial duty requireth a great measure of knowledge, and a man furnished with gifts of variety of reading and soundness of judgment. (1) He must be well read and skilful in the Scriptures, that by them in the first place he may be able to shut the mouth of the adversary. (2) To all this knowledge is required a sound judgment, that he may be able to infer good and necessary consequence upon the granting of the truth he standeth for, and on the contrary, the absurdities and inconveniences which necessarily follow his adversaries’ false positions. (T. Taylor, D. D.) The silencing of evil talkers Whose mouths must be stopped, does not mean that you are to throw them into an inquisition and gag their mouths, as was, and is, the practice of the Papacy. The heathen persecutors adopted the same method of dealing with the faithful martyrs of the Lord; for, in order to prevent them speaking of His grace, they cut out their tongues. The Moslems have the same bloody principle from their Koran; so that the Pope, the heathen, the grand Turk, are, on principle, persecutors. This is neither taught in our text, nor in any other part of the ew Testament. On the contrary, the
- 120. saints are persecuted,but they never persecute; they are to follow their Lord and Master to the cross, not the example of those who crucified Him. But their mouths must be stopped in a quite different manner from gagging; they must be opposed by reason, faithfulness, and love; their influence must be destroyed by the faithful preaching of the gospel; and if they be members of the Church, they must be silenced by discipline, and if still refractory, cast out of the communion of the faithful. (W. Graham, D. D.) Stopping foolish speech The heights and recesses of Mount Taurus are said to be much infested with eagles, who are never better pleased than when they pick the bones of a crane. Cranes are prone to cackle and make a noise (Isa_38:14), and particularly so while they are flying. The sound of their voices arouses the eagles, who spring up at the signal and often make the talkative travellers pay dearly for their impudent chattering. The older and more experienced cranes, sensible of their besetting foible and the peril to which it exposes them, take care before venturing on the wing to pick up a stone large enough to fill the cavity of their mouths, and consequently to impose unavoidable silence on their tongues, and thus they escape the danger. Persons troubled with unruly tongues may learn a lesson from the elder cranes. All Christians ought to bridle their tongues by watchfulness and prayer. The Psalmist formed a noble resolution: “I said, I will take heed to my way, that I sin not with my tongue.” 11 They must be silenced, because they are disrupting whole households by teaching things they ought not to teach—and that for the sake of dishonest gain. BAR ES, "Whose mouths must be stopped - The word here rendered stopped - ᅚπιστοµιζειν epistomizein - occurs nowhere else in the New Testament. It means, properly, to check, or curb, as with a bridle; to restrain, or bridle in; and then, to put to
- 121. silence. It is,of course, implied here that this was to be done in a proper way, and in accordance with the spirit of the gospel. The apostle gives Timothy no civil power to do it, nor does he direct him to call in the aid of the civil arm. All the agency which he specifies as proper for this, is that of argument and exhortation. These are the proper means of silencing the advocates of error; and the history of the church shows that the ministers of religion can be safely entrusted with no other; compare Psa_32:8-9. Who subvert whole houses - Whole families; compare Mat_23:14; 2Ti_3:6. That is, they turn them aside from the faith. Teaching things which they ought not, for filthy lucre’s sake - For gain. That is, they inculcate such doctrines as will make themselves popular, and as will give them access to the confidence of the people. They make it their first object to acquire influence as ministers of religion, and then abuse that in order to obtain money from the people. This they would doubtless do under many pretences; such as that it was needful for the support of the gospel, or for the relief of the poor, or perhaps for the assistance of distant Christians in persecution. Religion is the most powerful principle that ever governs the mind; and if a man has the control of that, it is no difficult thing to induce men to give up their worldly possessions. In all ages, there have been impostors who have taken advantage of the powerful principle of religion to obtain money from their deluded followers. No people can be too vigilant in regard to pretended religious teachers; and while it is undoubtedly their duty to contribute liberally for the support of the gospel, and the promotion of every good cause, it is no less their duty to examine with care every proposed object of benevolence, and to watch with an eagle eye those who have the disbursement of the charities of the church. It is very rare that ministers ought to have much to do with disposing of the funds given for benevolent purposes; and when they do, they should in all cases be associated with their lay brethren; see Paley’s Horae Paulinae, chap. iv., No. 1, 3, note; compare 1Co_16:3. On the phrase “filthy lucre,” see the notes at 1Ti_3:3. CLARKE, "Whose mouths must be stopped - Unmask them at once; exhibit them to the people; make manifest their ignorance and hypocrisy; and let them be confounded before the people whom they are endeavoring to seduce. Subvert whole houses - Turn whole Christian families from the faith, attributing to the broad way what belongs only to the strait gate; ministering to disorderly passions, and promising salvation to their proselytes, though not saved from their sins. GILL, "Whose mouths must be stopped,.... Or they be silenced, by reasons and arguments fetched out of the word of God; as were the Sadducees and Pharisees by Christ, so that they durst ask him no more questions; and as the Jews at Damascus were by Saul, who confounded them, proving in the clearest and strongest manner, that Jesus was the very Christ: who subvert whole houses; into which they creep; that is, whole families, whose principles they corrupt, whose faith they overthrow, and carry them away with their own errors; and therefore, since this was the case not of a single person, or of a few, but of whole families, it was high time to attempt to convince them, and stop their mouths, that they might proceed no further:
- 122. teaching things whichthey ought not; which were not agreeable to the perfections of God, to the Scriptures of truth, to sound doctrine, and which were hurtful and pernicious to the souls of men: and that only for filthy lucre's sake; having no regard to the glory of God, the honour and interest of Christ, or the good of immortal souls; only seeking to gain popular applause and honour from men, and to gather and increase worldly substance. Covetousness was a sin which the Cretians were remarkably guilty of (l). HE RY, "mouths ... stopped — literally, “muzzled,” “bridled” as an unruly beast (compare Psa_32:9). who — Greek, “(seeing that they are) such men as”; or “inasmuch as they” [Ellicott]. subvert ... houses — “overthrowing” their “faith” (2Ti_2:18). “They are the devil’s levers by which he subverts the houses of God” [Theophylact]. for filthy lucre — (1Ti_3:3, 1Ti_3:8; 1Ti_6:5). RWP, "Whose mouths must be stopped (hous dei epistomizein). Literally, “whom it is necessary to silence by stopping the mouth.” Present active infinitive epistomizein, old and common verb (epi, stoma, mouth), here only in N.T. To stop the mouth either with bridle or muzzle or gag. Overthrow (anatrepousin). Old and common verb, to turn up, to overturn. In N.T. only here and 2Ti_2:18. In papyri to upset a family by perversion of one member. Things which they ought not (ha mē dei). Note subjective negative mē with indefinite relative and indicative mode. For filthy lucre’s sake (aischrou kerdous charin). The Cretans are given a bad reputation for itinerating prophets for profit by Polybius, Livy, Plutarch. Paul’s warnings in 1Ti_3:3, 1Ti_3:8; 1Ti_6:5 reveal it as “a besetting temptation of the professional teacher” (Parry). See Tit_1:7 above. Disgraceful gain, made in shameful ways. JAMISO , "mouths ... stopped — literally, “muzzled,” “bridled” as an unruly beast (compare Psa_32:9). who — Greek, “(seeing that they are) such men as”; or “inasmuch as they” [Ellicott]. subvert ... houses — “overthrowing” their “faith” (2Ti_2:18). “They are the devil’s levers by which he subverts the houses of God” [Theophylact]. for filthy lucre — (1Ti_3:3, 1Ti_3:8; 1Ti_6:5). CALVI , "11Whose mouth must be stopped A good pastor ought therefore to be on the watch, so as not to give silent permission to wicked and dangerous doctrines to make gradual progress, or to allow wicked men an opportunity of spreading them. But it may be asked, “ is it possible for a bishop to constrain obstinate and self- willed men to be silent? For such persons, even though they are vanquished in
- 123. argument, still donot hold their peace; and it frequently happens that, the more manifestly they are refuted and vanquished, they become the more insolent; for not only is their malice strengthened and inflamed, but they give themselves up to indolence.” I reply, when they have been smitten down by the sword of God’ word, and overwhelmed by the force of the truth, the Church may command them to be silent; and if they persevere, they may at least be banished from the society of believers, so that they shall have no opportunity of doing harm. (227) Yet by “ the mouth” Paul simply means — “ refute their vain talking,” even though they should not cease to make a noise; for he who is convicted by the word of God, however he may chatter, has nothing to say. Who overturn whole houses. If the faith of one individual were in danger of being overturned, (for we are speaking of the perdition of a single soul redeemed by the blood of Christ) the pastor should immediately gird himself for the combat; how much less tolerable is it to see whole houses overturned? Teaching things which they ought not. The manner in which they were overturned is described in these words. Hence we may infer how dangerous it is to make even the smallest departure from sound doctrine; for he does not say that the doctrines, by which they overturned the faith of many, were openly wicked; but we may understand by this designation every kind of corruptions, when there is a turning aside from the desire of edification. Thus it is in reality, that, amidst so great weakness of the flesh, we are exceedingly prone to fall; and hence it arises, that Satan easily and speedily destroys, by his ministers, what godly teachers had reared with great and long-continued toil. He next points out the source of the evil, a desire of dishonest gain; by which he reminds us how destructive a plague avarice is in teachers; for, as soon as they give themselves up to the pursuit of gain, they must labor to obtain the favor and countenance of men. This is quickly followed by the corruption of pure doctrine. (227) “ we mark such persons, and point them out with the finger, everybody will avoid them, and thus they will be prevented from doing harm This its what Paul had in his eye. Following his example, when we see people who can do nothing but contrive measures for disturbing and ruining the Church, and who are altogether addicted to evil, it is true that, if we can bring them back in a gentle manner to the right path, we should endeavor to do so. But if they persist, and if we perceive that they are obstinate in their malice, we must not be wiser than the Holy Spirit. They must be known, they must be exposed, and their baseness must be held up to public view, that they may be abhorred, and that others may withdraw from them, as we have formerly seen in other passages. As for those who murmur when we make use of such liberty, they shew plainly that they aim at nothing but confusion in the Church. They do indeed make a show of having some regard to humanity. ‘ must we degrade people, and hold them up to scorn, as if we wished to put them to shame?’ We answer, Must we leave the poor Church of God in the power of wolves and
- 124. robbers? Must allthe flock be scattered, the blood of our Lord Jesus Christ trampled under foot, and souls which he has redeemed at so costly a price go to perdition, and all order be set aside; and must we nevertheless be silent and shut our eyes?”—Fr. Ser. PULPIT, "Men who overthrow for who subvert, A.V. Whose mouths must be stopped ( οὒς δεῖ ἐπιστοµίζειν ); here only in the ew Testament, not found in the LXX., but common in classical Greek. "To curb" (comp. Psa_32:9; Jas_3:2, Jas_ 3:3). The meaning is nearly the same as that of χαλιναγωγέω in Jas_1:26; some, however, assign to it the sense of "to muzzle" (Olshausen, etc.) or "stop the mouth," which Bishop Ellicott thinks is "perhaps the most common" and "the most suitable."£ So also Huther. It often means simply "to silence" (see Stephan, 'Thesaur.'), and is applied to wind instruments. Overthrow ( ἀνατρέπουσι ); as 2Ti_ 2:18, which shows the kind of overthrow here meant, that viz. of the faith of whole families, well expressed in the A.V. by "subvert." The phrase, οἰκίας ἀνατρέπειν , of the literal overthrow of houses, occurs in Plato (Alford). For filthy lucre's sake; contrary to the apostolic precept to bishops and deacons (1Ti_3:3, 1Ti_3:8, and above, 1Ti_3:7). Polybius has a striking passage on the αἰσχροκερδεία of the Cretans, quoted by Bishop Ellicott ('Hist.,' 6:146.3). 12 One of Crete’s own prophets has said it: “Cretans are always liars, evil brutes, lazy gluttons.”[c] BAR ES, "One of themselves - That is, one of the Cretans. The quotation here shows that Paul had his eye not only on the Jewish teachers there, but on the native Cretans. The meaning is, that, alike in reference to Jewish teachers and native-born Cretans, there was need of the utmost vigilance in the selection of persons for the ministry. They all had well-known traits of character, which made it proper that no one should be introduced into the ministry without extreme caution. It would seem, also, from the reasoning of Paul here, that the trait of character here referred to pertained not only to the native Cretans, but also to the character of the Jews residing there; for he evidently means that the caution should extend to all who dwelt on the island, Even a prophet of their own - Or, a poet; for the word “prophet” - προφήτης
- 125. prophētēs - likethe Latin word “vates,” was often applied to poets, because they were supposed to be inspired of the muses, or to write under the influence of inspiration. So Virgil, Ecl. ix. 32: Et me fecere poetam Pierides ...me quoque dicunt vatem pastores. Varro, Ling. Lat. vi. 3: Vates poetae dicti sunt. The term “prophet” was also given by the Greeks to one who was regarded as the interpreter of the gods, or who explained the obscure responses of the oracles. As such an interpreter - as one who thus saw future events, he was called a prophet; and as the poets claimed much of this kind of knowledge, the name was given to them. It was also given to one who was regarded as eminently endowed with wisdom, or who had that kind of sagacity by which the results of present conduct might be foreseen, as if he was under the influence of a kind of inspiration. The word might have been applied to the person here referred to - Epimenides - in this latter sense, because he was eminently endowed with wisdom. He was one of the seven wise men of Greece. He was a contemporary of Solon, and was born at Phaestus, in the island of Crete, b.c. 659, and is said to have reached the age of 157 years. Many marvelous tales are told of him (see Anthon, Class. Dic) which are commonly supposed to be fabulous, and which are to be traced to the invention of the Cretans. The event in his life which is best known is, that he visited Athens, at the request of the inhabitants, to prepare the way by sacrifices for the introduction of the laws of Solon. He was supposed to have contact with the gods, and it was presumed that a special sacredness would attend the religious services in which he officiated. On this account, also, as well as because he was a poet, the name prophet may have been given him. Feuds and animosities prevailed at Athens, which it was supposed such a man might allay, and thus prepare them for the reception of the laws of Solon. The Athenians wished to reward him with wealth and public honors; but he refused to accept of any remuneration, and only demanded a branch of the sacred olive tree, and a decree of perpetual friendship between Athens and his native city. After his death, divine honors were paid to him by the Cretans. He wrote a poem on the Argonautic expedition, and other poems, which are now entirely lost. The quotation here is supposed to be made from a treatise on oracles and responses, which is also lost. The Cretians are always liars - This character of the Cretans is abundantly sustained by the examples adduced by Wetstein. To be a Cretan, became synonymous with being a liar, in the same way as to be a Corinthian, became synonymous with living a licentious life; compare Introduction to 1 Corinthians, Section 1. Thus, the scholiast says, παροιµία ᅚστι τᆵ κρητίζειν ᅚπᆳ τοሞ ψεύδεσθαι paroimia esti to krētizein epi tou pseudesthai - “to act the Cretan, is a proverb for to lie.” The particular reason why they had this character abroad, rather than other people, is unknown. Bishop Warburton supposes that they acquired it by claiming to have among them the tomb of Jupiter, and by maintaining that all the gods, like Jupiter, were only mortals who had been raised to divine honors. Thus the Greeks maintained that they always proclaimed a falsehood by asserting this opinion. But their reputation for falsehood seems to have arisen from some deeper cause than this, and to have pertained to their general moral character. They were only more eminent in what was common among the ancient pagan, and what is almost universal among the pagan now; compare the notes at Eph_4:25. Evil beasts - In their character, beasts or brutes of a ferocious or malignant kind. This would imply that there was a great want of civilization, and that their want of refinement was accompanied with what commonly exists in that condition - the unrestrained indulgence of wild and ferocious passions. See examples of the same
- 126. manner of speakingof barbarous and malicious men in Wetstein. Slow bellies - Mere gormandizers. Two vices seem here to be attributed to them, which indeed commonly go together - gluttony and sloth. An industrious man will not be likely to be a gormandizer, and a gormandizer will not often be an industrious man. The mind of the poet, in this, seems to have conceived of them first as an indolent, worthless people; and then immediately to have recurred to the cause - that they were a race of gluttons, a people whose only concern was the stomach; compare Phi_3:19. On the connection between gluttony and sloth, see the examples in Wetstein. Seldom have more undesirable, and, in some respects, incongruous qualities, been grouped together in describing any people. They were false to a proverb, which was, indeed, consistent enough with their being ferocious - though ferocious and wild nations are sometimes faithful to their word; but they were at the same time ferocious and lazy, fierce and gluttonous - qualities which are not often found together. In some respects, therefore, they surpassed the common depravity of human nature, and blended in themselves ignoble properties which, among the worst people, are usually found existing alone. To mingle apparently contradictory qualities of wickedness in the same individual or people, is the height of depravity; as to blend in the same mind apparently inconsistent traits of virtuous character, or those which exist commonly, in their highest perfection, only alone, is the highest virtue. CLARKE, "One of themselves, even a prophet of their own - This was Epimenides, who was born at Gnossus, in Crete, and was reckoned by many the seventh wise man of Greece, instead of Periander, to whom that honor was by them denied. Many fabulous things are related of this poet, which are not proper to be noticed here. He died about 538 years before the Christian era. When St. Paul calls him a prophet of their own, he only intimates that he was, by the Cretans, reputed a prophet. And, according to Plutarch, (in Solone), the Cretans paid him divine honors after his death. Diogenes Laertius mentions some of his prophecies: beholding the fort of Munichia, which guarded the port of Athens, he cried out: “O ignorant men! if they but knew what slaughters this fort shall occasion, they would pull it down with their teeth!” This prophecy was fulfilled several years after, when the king, Antipater, put a garrison in this very fort, to keep the Athenians in subjection. See Diog. Laert., lib. i. p. 73. Plato, De Legibus, lib. ii., says that, on the Athenians expressing great fear of the Persians, Epimenides encouraged them by saying “that they should not come before ten years, and that they should return after having suffered great disasters.” This prediction was supposed to have been fulfilled in the defeat of the Persians in the battles of Salamis and Marathon. He predicted to the Lacedemonians and Cretans the captivity to which they should one day be reduced by the Arcadians. This took place under Euricrates, king of Crete, and Archidamus, king of Lacedemon; vide Diog. Laert., lib. i. p. 74, edit. Meibom. It was in consequence of these prophecies, whether true or false, that his countrymen esteemed him a prophet; that he was termed ανηρ αθειος, a divine man, by Plato; and that Cicero, De Divin., lib. i., says he was futura praesciens, et vaticinans per furorem: “He knew future events, and prophesied under a divine influence.” These things are sufficient to justify the epithet of prophet, given him here by St. Paul. It may also be remarked that vates and poeta, prophet and poet, were synonymous terms among the Romans. The Cretians are always liars - The words quoted here by the apostle are,
- 127. according to St.Jerome, Socrates, Nicephorus, and others, taken from a work of Epimenides, now no longer extant, entitled Περι χρησµων· Concerning Oracles. The words form a hexameter verse: - Κρητες αει ψευσται, κακα θηρια, γαστερες αργαι. The Cretans are always liars; destructive wild beasts; sluggish gluttons. That the Cretans were reputed to be egregious liars, several of the ancients declare; insomuch that Κρητιζειν, to act like a Cretan, signifies to lie; and χρησθαι Κρητισµሩ, to deceive. The other Greeks reputed them liars, because they said that among them was the sepulchre of Jupiter, who was the highest object of the Greek and Roman worship. By telling this truth, which all others would have to pass for a lie, the Cretans showed that the object of their highest admiration was only a dead man. Evil beasts - Ferocious and destructive in their manners. Slow bellies - Addicted to voluptuousness, idleness, and gluttony; sluggish or hoggish men. GILL, "One of themselves, even a prophet of their own,.... This was Epimenides, in whose poems stand the words here cited; the apostle rightly calls him "one of themselves", since he was a Cretian by birth, of the city of Gnossus; it is reported of him, that being sent by his father to his sheep in the field, he by the way, at noon, turned aside into a cave, and slept fifty seven years (m) and he is very properly called a "prophet" of their own; for in Crete Jupiter had his prophets (n), and he might be one of them: the priests among the Heathens were called prophets; so Baal's priests are called the prophets of Baal, and the prophets of the groves, 1Ki_18:19. Besides, Epimenides was thought to be inspired by the gods: he is called by Apuleius (o), a famous fortune teller; and is said by Laertius (p) to be very skilful in divination, and to have foretold many things which came to pass; and by the Grecians were supposed to be very dear to the gods; so Balaam, the soothsayer and diviner, is called a prophet, 2Pe_2:16. Add to this, that the passage next cited stands in a poem of this writer, entitled, "Concerning Oracles"; and it is easy to observe, that poets in common were usually called "vates", or prophets; so that the apostle speaks here with great propriety. Now concerning the inhabitants of Crete, Epimenides, a native of the place, and a person of great character and repute among them, said, the Cretians are always liars: living is a sin common to human nature, and appears in men as early, or earlier than any other; and all men are guilty of it, at one time or another; but all are not habitually liars, as it seems these Cretians were: lying was a governing vice among them; they were not only guilty of it in some particular instances, but always; not only for saying that Jupiter's sepulchre was with them, when it was the sepulchre of Minos his son, which they had fraudulently obliterated; and for which (q) Callimachus charges them with lying, and uses these very words of Epimenides; though he assigns a different reason from that now given, which is, that Jupiter died not, but always exists, and therefore his sepulchre could not be with them: but this single instance was not sufficient to fasten such a character upon them; it was a sin they were addicted to: some countries are distinguished by their vices; some for pride; some for
- 128. levity, vanity, andinconstancy; some for boasting and bragging some for covetousness; some for idleness; some for effeminacy; some for hypocrisy and deceit; and others, as the Cretians, it seems, for lying; this was their national sin (r); and this is said by others, as well as Epimenides. Crete is, by Ovid (s), called "mendax Creta", lying Crete. Hence, with the Grecians, to "cretize", is proverbially used for to lie; this is a sin, than which nothing makes a man more like the devil, or more infamous among men, or more abominable to God. The Ethiopic version, instead of Cretes, or Cretians, reads "hypocrites". Other characters of them, from the same Heathen poet, follow, evil beasts: slow bellies; by evil beasts are meant beasts of prey, savage and mischievous ones; see Gen_37:20 and are so called, to distinguish them from other beasts, as sheep, and the like, which are not so; and perhaps Crete might abound with such evil beasts; for the Cretians are said (t) to excel in hunting; and to these they themselves are compared, by one of their own prophets, for their cruelty, and savage disposition: so cruel persecutors are compared to beasts, 1Co_15:30 and the false teachers, the apostle has respect to in citing this passage, were cruel, if not to the bodies, yet to the souls of men, whom they poisoned and destroyed. And the Cretians are called, by the poet, slow bellies partly for their intemperance, their gluttony and drunkenness: which suited with the false teachers, whose god was their belly, and which they served, and not the Lord Jesus; and partly for their sloth and idleness, eating the bread of others without working. JAMISO , "One — Epimenides of Phaestus, or Gnossus, in Crete, about 600. He was sent for to purify Athens from its pollution occasioned by Cylon. He was regarded as a diviner and prophet. The words here are taken probably from his treatise “concerning oracles.” Paul also quotes from two other heathen writers, Aratus (Act_17:28) and Menander (1Co_15:33), but he does not honor them so far as even to mention their names. of themselves ... their own — which enhances his authority as a witness. “To Cretanize” was proverbial for to lie: as “to Corinthianize” was for to be dissolute. alway liars — not merely at times, as every natural man is. Contrast Tit_1:2, “God that cannot lie.” They love “fables” (Tit_1:14); even the heathen poets laughed at their lying assertion that they had in their country the sepulchre of Jupiter. evil beasts — rude, savage, cunning, greedy. Crete was a country without wild beasts. Epimenides’ sarcasm was that its human inhabitants supplied the place of wild beasts. slow bellies — indolent through pampering their bellies. They themselves are called “bellies,” for that is the member for which they live (Rom_16:18; Phi_3:19). RWP,"A prophet of their own (idios autōn prophētēs). “Their own prophet.” Self- styled “prophet” (or poet), and so accepted by the Cretans and by Cicero and Apuleius, that is Epimenides who was born in Crete at Cnossos. It is a hexameter line and Callimachus quoted the first part of it in a Hymn to Zeus. It is said that Epimenides suggested to the Athenians the erection of statues to “unknown gods” (Act_17:23). Liars (pseustai). See note on 1Ti_1:10 for the word. The Cretans had a bad reputation on this line, partly due to their claim to having the tomb of Zeus. Evil beasts (kaka thēria). “Wicked wild beasts.” Lock asks if the Minotaur was partly
- 129. responsible. Idle gluttons (gasteresargai). “Idle bellies.” Blunt and forceful. See note on Phi_3:19 “whose god is the belly” (hē koilia). Both words give the picture of the sensual gormandizer. CALVI , "12One of themselves, a prophet of their own I have no doubt that he who is here spoken of is Epimenides, who was a native of Crete; for, when the Apostle says that this author was “ of themselves,” and was “ prophet of their own,” he undoubtedly means that he belonged to the nation of the Cretans. Why he calls him a Prophet--is doubtful. Some think that the reason is, that the book from which Paul borrowed this passage bears the title Περὶ Χρησµῶν “ oracles.” Others are of opinion that Paul speaks ironically, by saying that they have such a Prophet — a Prophet worthy of a nation which refuses to listen to the servants of God. But as poets are sometimes called by the Greeks ( προφὢται) “” and as the Latin authors call them Vates , I consider it to denote simply a teacher. The reason why they were so called appears to have been, that they were always reckoned to be ( γένος θεῖον καὶ ἐνθουσιαστικόν)“ a divine race and moved by divine inspiration.” Thus also Adimantus, in the Second Book of Plato’ treatise Περὶ Πολιτείας after having called the poets υἵους Θεῶν “ of the gods,” adds, that they also became their prophets. For this reason I think that Paul accommodates his style to the ordinary practice. or is it of any importance to inquire on what occasion Epimenides calls his countrymen liars, namely, because they boast of having the sepulcher of Jupiter; but seeing that the poet takes it from an ancient and well-known report, the Apostle quotes it as a proverbial saying. (228) From this passage we may infer that those persons are superstitious, who do not venture to borrow anything from heathen authors. All truth is from God; and consequently, if wicked men have said anything that is true and just, we ought not to reject it; for it has come from God. Besides, all things are of God; and, therefore, why should it not be lawful to dedicate to his glory everything that can properly be employed for such a purpose? But on this subject the reader may consult Basil’ discourse (229) πρὸς τοὺς νέους ὅπως ἂν ἐξ ἑλλ κτλ (228) The Greek hexameter verse which Paul quotes has been rendered into Latin hexameter by Calvin himself, and into a French couplet by his translator; and it may be worth while to set down the quotation in the three languages: Greek . — Κρὢτες ἀεὶ ψεῦσται κακὰ θηρία γαστέρες ἀργαί Latin. — Mendax, venter iners, semper male bestia Cres est. French. — “I’ menteuse, et tousiours male-beste, Venice sacs coeur, et fay-neant est Crete.” — Ed.
- 130. (229) “Qu’ lisel’ que Basile en a faite, remonstrant aux jeunes gens comment ils se doyvent aider des livres des autheurs profanes.” — “ him read Basil’ discourse on this subject, instructing young persons how they ought to avail themselves of the assistance to be derived from heathen authors.” BURKITT, "The next argument St. Paul makes use of to excite Titus to take great care how he behaved himself at Crete, and what bishops he left there, is drawn from the quality and nature of the people in that island of Crete, where God's providence and the apostle's care had placed him: he tells him, that one of their own prophets, or poets, Epimenides, had given this character of them, that the Cretians were a lazy and a lying people, ready enough to be misled by the false teachers, particularly the judaizing doctors, who imposed circumcision and other ceremonial rites upon them, which were now old fables, but tended to pervert men from the truth; therefore he charges Titus to reprove sharply and cuttingly, that they may be sound in faith. The word is a metaphor taken from surgeons, who cut out dead flesh to the quick, but it is in order to healing; cutting words have done great cures: many a diseased, festered soul has been made sound, both in faith and manners, by severe reprehension. Learn hence, That although, generally speaking, we ought to temper our reproofs with much gentleness and meekness, yet there is a time when we must reprove sharply, that men may be sound in the faith. We may, we must, speak cutting words, when kind words will not do. PULPIT, "A prophet for even a prophet, A.V.; Cretan, s for the Cretinous, A.V.; idle gluttons for slow bellies, A.V. A prophet of their own; viz. Epimenides, a native either of Phaestus or of Cnossus in Crete, the original author of this line, which is also quoted by Callimachus. Epimenides is here called a prophet, not simply as a poet, but from his peculiar character as priest, bard, and seer; called by Plato θεῖος ἀνήρ , and coupled by Cicero with Bacis the Bceotian prophet, and the sibyl (Bishop Ellicott); described by other ancient writers as a prophet (Alford); "everything we hear of him is of a priestly or religious nature" ('Dict. of Gr. and Romans Biogr. and Mythol.'). Cretans are always liars, etc. So truly was this their characteristic, that κρητίζειν was used to denote" telling lies"—"to lie like a Cretan" (Plutarch, etc.). From their general bad character arose the line, Κρῆτες Καππάδοκοι , Κίλικες τρία κάππα κάκιστα ; and Livy, Polybius, and Plutarch alike hear witness to their covetousness and dishonesty: Τις Κρητῶν οἴδε δικαιοσύνην ; "When was there ever an upright Cretan?" asks Leonides in an ' Epigram'. Evil beasts. Θήριον is "a wild beast;" applied to men as a term of reproach (1Co_15:32), it implies brutality, stupidity, unreasonableness, and, with the epithet κακά , mischief, like the French mechante bete. The 'Epigram' above quoted calls them ληισταὶ καὶ ἁλιφθόροι , "pirates and wreckers." Idle gluttons; literally, idle bellies. The substantive denotes their gluttony and sensuality (comp. Rom_16:18; Php_3:19, where κοιλία is equivalent to γαστήρ £), and the adjective their sloth ( ἀργαί , i.e. ἀεργαί ); in old Greek it is usually of the common gender.
- 131. BI, "Tit_1:12-13 The Cretiansare always liars A classical quotation It is not often that St. Paul quoted from the treasuries of classic literature, and when he did so he did not draw upon the most celebrated of the Greek poets. The Hymn of Cleanthes gave him a text in his speech on Mars’ Hill; the treatise of Epimenides “concerning oracles” furnished him with another. Epimenides was a Cretian poet of religious character and prophetic claims, who visited Athens 599 b.c., and who shortly afterwards died, at the advanced age of a hundred and fifty. He appears to have uttered a terse drastic proverb, a bitter epigrammatic characterisation of his fellow countrymen, a portion of which, “The Cretians are always liars,” was quoted by Callimachus in his hymn to Zeus. Theodoret attributes the whole quotation to Callimachus. Jerome, Chrysostom, and Epiphanius, agree to refer this severe indictment against the Cretians to Epimenides, the semi-mythical and prophetic minstrel and priest. The severity of the condemnation did not interfere with the tradition preserved by Diogenes Laertius, that the Cretians did sacrificial honour to him as a god. According to Diogenes, stories manifestly fabulous are told of Epimenides, and he is credited with having written numerous treatises and poems. (H. R. Reynolds, D. D.) The character of the Cretians The charge of falsehood is repeated undoubtedly by Callimachus, and this characteristic must have been deserved, if we are to trust the host of testimonies to the same effect from other sources. The very word “Cretize” was invented, meaning, “to play the part of a Cretian,” and was identical with “to deceive, or to utter and circulate a lie.” “Evil beasts” is a phrase expressive of untamed ferocity, truculent selfishness, and greed; while “idle bellies,” or “do nothing gluttons,” completes a picture of most revolting national character. (H. R. Reynolds, D. D.) Falsehood I. Falsehood and deceit in word and deed is condemned, not only by the light of the Scriptures, but by the light of nature itself. Which appeareth expressly not only by the testimony of this Pagan poet, but by other lights in nature; for the natural
- 132. conscience of manaccuseth and checketh for it; yea, in children themselves, it maketh them blush at the report of a lie. Besides, the most graceless of men account it the highest disgrace to have the lie given them, the infamy of which vice is such as none will take to it, none will confess it. And on the contrary, the heathen so extolled truth, in word, in practice, as of all other virtues it was said to be the only daughter of Jupiter, as whom most nearly it resembled. II. How should we who would be reputed god’s children abhor that practice, which even the sons of men are ashamed of? Shall the sparkles of natural light make the natural conscience of a heathen, and graceless man accuse him of this sin; and shall not the clear light of grace force the conscience of professed Christians to reprove them? Is it justly reputed a disgrace to common men, to be taken with a lie, how disgraceful should it be to Christian men? Shall the heathen profess truth to resemble God so expressly, as that it is His dear and only daughter, and shall Christians who find in the Scriptures the whole image of God, styled by the title, and comprehended under the name of truth, in their practice scarce express it as a part of that image? 1. Every lie is hurtful whether in jest or earnest, for evil or for good, because it is an enemy to truth, and against the ninth commandment. 2. For jesting or sporting lies, the threatening is general (Psa_5:6), untruths may not be spoken although they be not thought. And many of the heathen themselves saw the silliness and folly of this shift; we read of the Lacedemonians, that they would not suffer their laws to be gainsaid in jest, and yet the law of the Lord may be controlled, and gainsaid in jest of Christians. When Thespis, the first stage player, was asked if he were not ashamed to utter so many lies in such a worthy audience, he answered, he did it in sport. But wise Solon replied, If we approve and commend this sport we shall find it in earnest in our contracts and affairs; and even so by God’s just judgment it befalls Christians, who, using to lie in sport, got an habit of lying in earnest, and by his jesting lies, raiseth a suspicion of his words, that he cannot be believed, be he never in such earnest. 3. For officious lies, so called, there can be no such, because in every lie some office or duty is violated. But they hurt no man; yes, if they hurt not another, they hurt a man’s self many ways; again, if they hurt not the parties for whom, yet they hurt the parties to whom they are told, who are abused, and urged to believe a lie, and were not this, yet they hurt and prejudice the truth which ought to prevail. But the end of them is good, Yea, but that which is evil in the nature and constitution may never be admitted, let the end be never so good which is pretended. The least evil may not be committed for the greatest good; to help man we may not hurt God. ay, we may not tell the least lie for God’s greatest glory, and much less for man’s good (Job_ 13:9-10). But they be not against charity. Yes, for charity rejoiceth in truth, and if they were not, yet are they directly against piety, which two loving friends may admit no divorce.
- 133. III. And tohelp ourselves in this duty meditate on these reasons. 1. All falsehood and lies are directly against God Himself, who is truth itself; so as by them a man becometh most unlike unto God, and most like to the devil, who is the father and first founder of them. 2. That therefore the liar casteth himself into the gulf of God’s displeasure, seeing as He hateth all the works of the devil, so hath He testified special hatred against this. A lying tongue is one of the six things which the Lord hateth, and is abomination unto Him (Pro_12:22), and therefore doth with them as we do with the things we abhor; either removeth them out of sight by barring them out of heaven, or destroyeth them (Psa_5:6). 3. That although that be the greatest plague to have the face of God set against them here, and to be cast from out of His face and blessed presence of joy hereafter, yet there are other inferior evils not to be contemned which wait at the heels of this sin. (1) That it maketh the sinners of this suit justly hateful even unto men, as those who are the main enemies unto human society, which is upheld by truth and faithfulness. (2) Such deceitful and fraudulent persons are occasions of the multiplication of oaths and perjuries among men, for which the land mourneth. (3) In themselves it argueth the want of God’s Spirit in their hearts, who, being the Spirit of truth and light, cannot abide to dwell in a heart that is pleased and delighted with nothing more than darkness and falsehood. (4) They lose justly their own voice and credit, and are worthy not to be believed when they speak truth; and men must deal with them as with their father the devil, whose works they accustom themselves unto, suspect even the truth from them, and not receive any as from them. (T. Taylor, D. D.) The punishment of liars When Aristotle, a Grecian philosopher and tutor of Alexander the Great, was asked what a man could gain by uttering falsehoods, he replied, “ ot to be credited when he shall tell the truth.” On the contrary, it is related that when Petrarch, an Italian poet, a man of strict integrity, was summoned as a witness, and offered in the usual manner to take an oath before a court of justice, the judge closed the book, saying, “As to you, Petrarch, your word is sufficient.” From the story of Petrarch we may learn how great respect is paid to those whose character for truth is established; and from the reply of Aristotle the folly as well as the wickedness of lying. In the country
- 134. of Siam, akingdom of Asia, he who tells a lie is punished, according to law, by having his mouth sewed up. This may appear dreadful; but no severity is too great against one who commits so great a sin. We read likewise that God Almighty struck Ananias and Sapphira dead for not speaking the truth. The gospel offered to the worst This is indeed a fearful character, which the apostle says is perfectly true. The island must have been in a fearful condition, for the apostle is always in the habit of speaking mildly even of those who are blameworthy. If their guilt had not been enormous, he would never have rebuked them so severely, nor given such stringent commands to Titus to rebuke them sharply, that they might be sound in the faith; And here we should remark how wonderful the love of God is, which reaches down to the lowest of the species, and elevates such brutish natures into the likeness of the Son of God, and lifts them up to the throne of His glory! In the midst of that pandemonian isle is the Church of God planted, like an oasis in the desert waste, like a lighthouse in the raging seas, to give rest and direction to all who will listen to the calls of Divine mercy. Oh, how admirable, how glorious, is that God, who, like the father of the lost son, opens His house and His bosom to a vile, wretched, prodigal world! Art thou a Cretian? art thou a liar, a glutton, and a brute? then the message of the love of God is to you--even to you; and if you receive it you shall shine among the saints in light forever! The world says perhaps of you, as the proverb did of old, “The three worst C’s in the world are Cappadocia, Crete, and Cilicia”; yet unto these habitations of iniquity and dens of devils the grace of God penetrated, and multitudes were drawn to the Lord. The gospel is for thee, brother, in all thy vileness and guilt; and Jesus, who loved thee, is the same yesterday, today, and forever. Come to Him, and be saved. (W. Graham, D. D.) Evil beasts Bestiality in men 1. In becoming without understanding, and in all the things of God by nature as ignorant as the brute beasts (Psa_73:22; Jer_10:14; Pro_20:24). 2. By giving up themselves to be led with sensuality as brute beasts (2Pe_2:12). This naturally arises out of the former; for when men are deprived of understanding, judgment, reason, as every natural man is in the things of God, they must needs be led by other guides, of lusts, appetite, sense, and sight, even as the beasts are. 3. By the practice of many beastly and brutish properties. For what properties have unregenerate men, which are not more beseeming evil and hurtful beasts than men? (1) If we consider the respect between God and him his heart knoweth no subjection; but as was said once of Israel, he is as an unruly heifer, he knoweth no
- 135. yoke, acknowledgeth nomaster, lifteth up his heel against his feeder, and careth not for the owner of his fat pasture. (2) If we consider natural men in themselves, no beast is so unclean and foul as they whose filthy hearts are fit for nothing, but to be stinking cages and dens for filthy birds and beasts, wholly bespotted as the leopards (Jer_13:23), swinish men, wallowing in the dirt and mire of sinful pleasures, and revolting from every good way as dogs to their vomits; for so the apostle termed such Jews as revolted from Christianity to circumcision, beware of dogs. (3) Consider them in respect of their neighbour, no evil beast is so cruel and venomous as they; in regard of the former the Scriptures ascribe the property of the devil himself unto them, calling them ramping and roaring lions, such as David and Christ Himself had to do withal (Psa_22:13) such a one was ero whom Paul had to do withal (2Ti_4:17). And for their savageness and greediness they are called dogs and wolves (Zep_3:3). And for subtlety and craft to hurt they are termed foxes (Luk_13:32). In regard of the latter, namely, their poison and venom, Christ calleth them serpents and generation of vipers; their tongues are like stings, sharpened against good men, and the poison of adders and asps is under their lips (Psa_140:3), hence doth the Lord threaten most cruel and inevitable enemies under such speeches (Jer_8:17). Whereby he would describe and signify the implacable and virulent malice and rage of the Chaldeans. ow man being above all other born a sociable creature, and to live in society with God and men in the family, Church, and commonwealth, hath by his hostility against God, and enmity against man, after a sort put off the nature of man, and by such degenerating of good right hath lost even the name of man also. (T. Taylor, D. D.) Like a beast We have a common saying when we see ourselves overseen or overtaken in any temporal and outward thing, Oh, what a beast was I! but well were it if we would seriously thus accuse ourselves when we have failed in our godly course, and to say, Oh, what a beast was I to leave the direction of the Word; and suffer myself to be led by my appetite, or by the lust of my heart, or the sight of mine eyes to this or that sin? Alas, that I to whom God hath given reason, judgment, election, deliberation, yea, His Word and Spirit, should live all this while as one destitute of all these. I understand not what the good and acceptable will of God is, but am yet like the horse and mule without understanding. I have stepped my ears st the Word like the deaf adder, and have refused the things of my peace; I have barked against God and godliness; I have wallowed in my uncleanness like a swine in his own filth; I have been unmerciful and cruel as any lion or wolf; I have spared no prey, and as subtle as any fox to deceive my brethren. I have spit Out my venom both to the face and behind the backs of my neighbours, and especially against the household of faith, the professors of religion. Oh, what a beast was I in all this! But now seeing my understanding is restored unto me again, I will never hereafter carry myself but
- 136. like a man,not making my lusts my law any longer, but reason shall be my guide; nay, nor that only, but, like a Christian man, I will by God’s grace suffer myself to be guided henceforth by renewed reason, yea, by the Word and Spirit of God. If I must needs in anything resemble the beasts it shall be the ox and ass, in knowing my Lord and Master; the stork, and crane, and swallow, in acknowledging the seasonable time of my repentance, the serpent in Christian wisdom, the lamb and dove in Christian meekness and innocence, and thus resembling them, I neither shall be nor accounted a beast, nor yet be condemned by any of them. But if any, loath to leave his brutish properties, will be a beast still and follow his lust, it is fit he should see the end of his way in one of his predecessors (Pro_7:22). (T. Taylor, D. D.) This testimony is true Ministers must not be discouraged from their duty, though they have to deal with a brutish and wretched people This testimony being true, Titus might have been discouraged, and occasioned hereby to meditate his departure from them as a hopeless people, or to repine that the apostle should place him among such a company of beasts rather than men. But yet Titus muse and does with courage go on in his work among them, and plough up to the Lord even this stiff ground. It is the lot of many gracious ministers to be called and planted among rude, barbarous, and beastly people, such as these Cretians were, yea, among viperous broods who will reward their faithful pains and travail in begetting them to God with extremity of wrong and violence (Jer_26:8). And little comfort find they, unless the Lord give them a breathing time by the means of some Ahikam or other (verse 24) ow what must the minister do in this case? Surely, as he came not of his own head, so now is he not at his own hand to remove himself at his pleasure. And if he should depart upon this ground, he should perhaps meet with less comfort in leaving an uncomfortable people than in staying amongst them. If God bid Jonah arise and go to ineveh, but he will betake himself to a ministry of more credit and less labour, the Lord will teach him, before he get to Tarshish, that he is not his own man, and that no creature shall shelter him from trouble whilst he flieth it as fast as he can. If Moses be called to speak to Pharaoh, he must not excuse the matter, saying, “But they will not believe me.” The Lord is said to hold the ministers in His hand, and Christ the “seven stars in His right hand” (Rev_1:1-20). First, in regard of His disposition of them here and there at His pleasure. Secondly, of His protection of them in their labours. And some He sendeth, and all the heartening they have of Him beforehand is, “But they will not receive thee,” as Moses and some of the prophets; and that is not all, but they must prepare brows of brass, their shoulders to bear reproaches and wrongs, their backs for stripes, their feet for fetters and stocks, yea, their necks for the very block itself. In like manner Christ, sending out His disciples, forbids them to possess gold and silver, and wisheth them to possess patience, for they should stand more in need of that than the other; and telleth them, that if Himself, the green tree, could not be
- 137. spared, much lessshould they the dry branches; and that if the master be called Beelzebub, the servant must not look to escape scot free. And therefore ministers called to such an uncomfortable condition must imitate Paul who, although he knew that bonds and imprisonment did abide him in every city, yet forward he must, and provoketh his own readiness and cheerfulness not only to be bound, but to suffer also the pains of death, for the testimony he beareth: considering well 1. That the disciples themselves, sent from the side of Christ, must make account to be hated of all men for His name’s sake. 2. That although they see no great comfort or fruit of their works with men, yet their work is with the Lord. 3. That the Lord Jesus, foretelling His death at Jerusalem, yet went forward, and would not pity Himself for all Peter’s friendly counsel, but pitied His flock, His body, His Church, more than Himself: a worthy example for the practice of all His ministers. (T. Taylor, D. D.) Rebuke them sharply Sharply Here we have another adoption of the phraseology of health or “soundness” in relation to the faith. Probably it was suggested to the apostle by the previous adoption of phrases indicative of disease, and of severe remedies. A sharp knife, instruments of cautery, firm handling, free incisions, are needed for some poisonous and putrefying sores; and as in former days Titus had to show the Corinthians how to purge out the old leaven, to deliver wicked persons to Satan, to rebuke pretentious sciolism and proclaim “no quarter” to certain kinds of vice, so once more he had to lift up his voice like a trumpet, and out of sheer kindness was commanded not to spare them. (H. R. Reynolds, D. D.) Different modes of dealing with different sins According to the nature of sins and sinners we must set an edge upon our reproofs and sharpen them; for all sins are not of one size, nor all sinners of one strain; but some sins are more enormous than others, and some sinners are more obstinate than others. Some sins are of ignorance, some of malice; some secret, some open; some sinners are as wax to work on; some are stony and stiff-necked; some have here and there their freckles and frailties on them: others are spotted all over like leopards, or, like the Ethiopian, they never change their hue; no washing doeth them good. ow, we must wisely put a difference between both. Compassion must be showed upon some; and others, whom love cannot allure, fear must force. Some must be
- 138. saved by love,and some be pulled out of the fire. Some sores need but a gentle lenitive, some a sharper drawer; some require but the prick of a needle to open them, others a more painful lancing and cutting; and some a cutting off. (T. Taylor, D. D.) Christian reproof I. Christian reproof should always be based on a certain convicting. Mere hearsay insufficient; general rumour unreliable. Inquisitorial curiosity different from faithful watchfulness. II. Christian reproof should be thorough and effective. A cutting rebuke need not be unkind. Sarcasm, satire, scorn--these are unbecoming a Christian teacher. Soft words break hard hearts; warmth melts, while coldness freezes. III. Christian reproof should be for the sinner’s good--“That they may be sound in the faith.” Wrong motives: 1. To save appearances. 2. To maintain dignity. 3. To gratify revenge. Right motives: 1. To save the purity of the Church. 2. To prevent the spread of contagion. 3. To restore to spiritual life and privilege. (F. Wagstaff.) The object of rebukes The sharpest rebukes in the Church ought to aim at this end, the recovery of diseased Christians to soundness in religion both in judgment and practice; which appeareth in that the greatest ordinary censure in the Church is not mortal but
- 139. medicinal. For asa surgeon cuts off arms and legs that the body and heart may be saved, so in this body, parts and members are cut off that themselves may be saved as well as their whole body. Paul excommunicateth the incestuous person that his spirit might be saved. Hymineus and Philetus were cast out to Satan that they might learn not to blaspheme. Those whom Jude wisheth to be pulled out of the fire by violence, must be saved thereby. If any object against this that in 1Co_16:21, “If any man love not the Lord Jesus, let him be had in execration to the death.” And therefore edification and salvation is not the end of this censure. I answer, “It is one thing for the Church to excommunicate, another to curse and execrate; the one is an ordinary censure, the other very extraordinary and rare; the one against those who may be friends of the Church, the other only against desperate enemies, and open and obstinate apostates, even such as Julian, whom the Church judgeth to have sinned the sin against the Holy Ghost, and therefore execrateth and accurseth.” (T. Taylor, D. D.) Sharp rebukes sometimes needed The words is a metaphor taken from surgeons, who cut out dead flesh to the quick, but it is in order to healing. Cutting words have done great cures: many a diseased, festered soul has been made sound, both in faith and manners, by severe reprehension. Learn hence, that although, generally speaking, we ought to temper our reproofs with much gentleness and meekness, yet there is a time when we must reprove sharply, that men may be “sound in the faith.” We may, we must speak cutting words when kind words will not do. (W. R. Burkitt, M. A.) A sharp rebuke A young clergyman came to the house of his sister, and found quite a company round the table--among them a talkative military gentle man, who rather freely flavoured his wit with perverted Bible quotations and anti-Christian innuendos. A bantering remark about God that amounted to no less than a parade of his atheism aroused the hostess at last. “You seem to forget that my brother here is a minister of the gospel,” she said. “Oh!” quoth the unabashed officer, “my clerical friend and I understand each other”; and turning to the young man, with patronising impudence he asked, “Is it not so, sir? Your office requires you to tell the old story, which for the ignorant may do very well to believe, but as a man of culture you yourself cannot put faith in these worn-out doctrines.” The clergyman eyed his questioner a minute, and then said, “Sir, before answering your question, I must ask you three. You are an atheist. Such people have always been in the world. One class of these are thinkers who have speculated and groped till they have fallen into despair, and said, ‘There is no God.’ Do you belong to that class?” “ o,” laughed the officer; “thinking is not to my taste. I am no philosopher.” “Another class are those who speak frivolously of God merely because they learned to do it where such talk was
- 140. the fashion. Areyou one of them? o, sir,” said the officer, slightly reddening; “I am not a blind follower of others.” “There is but one more class of atheists,” quietly continued the minister--“those who have wallowed in sin till they must either expect the horrors of remorse or kill their conscience; and, as the shortest way to get rid of it, they declare that there is no God.” This time the clergyman did not utter his question; but the eyes of the whole company, turned on the confused scoffer, made both question and answer needless. Fidelity in administering reproof The Rev. Joseph Alleine was very faithful and impartial in administering reproof. Once, when employed in a work of this kind, he said to a Christian friend, “I am now going about that which is likely to make a very dear and obliging friend become an enemy. But, however, it cannot be omitted; it is better to lose man’s favour than God’s.” But, so far from becoming his enemy for his conscientious faithfulness to him, he rather loved him the more after, as long as he lived. The reproof of a good man The reproof of a good man resembles fuller’s earth; it not only removes the spots from our character, but it rubs off when it is dry. 13 This saying is true. Therefore rebuke them sharply, so that they will be sound in the faith BAR ES, "This witness is true - That is, this testimony long before borne by one of their own number, was true when the apostle wrote to Titus. The fact that this was the general Character of the people, was a reason why he should be on his guard in introducing men into the ministry, and in the arrangement of affairs pertaining to the church. That it was true, see proofs in Wetstein. Wherefore rebuke them - Notes, 2Ti_4:2. Sharply - ᅊποτόµως apotomōs - “cuttingly, severely” - from ᅊποτέµνω apotemnō, “to cut off.” The word is used here in the sense of severity, meaning that the reproof should be such as would be understood, and would show them plainly the wickedness of such traits of character. He was not to be mealy-mouthed, but he was to call things by their right names, and not to spare their faults. When men know that they are doing wrong,
- 141. we should tellthem so in few words; if they do not know it, it is necessary to teach them, in order to convince them of their error. That they may be sound in the faith - That they may not allow the prevailing vices to corrupt their views of religion. CLARKE, "This witness is true - What Epimenides said of them nearly 600 years before continued still to be true. Their original character had undergone no moral change. Rebuke them sharply - Αποτοµως· Cuttingly, severely; show no indulgence to persons guilty of such crimes. That they may be sound in the faith - That they may receive the incorrupt doctrine, and illustrate it by a holy and useful life. GILL, "This witness is true,.... The apostle confirms what the poet had said; he knew it to be fact from his own experience, and by the observation he had made when in the island: he does not say, that all that Epimenides had said, in the poem referred to, was true; but this character, which he had given of the Cretians, and which he cites, and uses to a good purpose; from whence it may be observed, that the writings of the Heathen poets may be read with profit, and be used to advantage, if carefully and prudently attended to; for what is truth, let it come from whom, or by what means it will, ought to be received. Wherefore rebuke them sharply: not merely upon the testimony of the poet, but upon the confirmation of it by the apostle; and not because of these general and national characters, but because these things personally and particularly belonged to the persons before described; whom the apostle would have rebuked, both for their bad principles, teaching things that they ought not; and for their immoralities, their lying and deceit, their intemperance, luxury, and idleness, things very unbecoming the Christian name; and therefore since their offences were of an heinous nature, and they lived in them, and were hardened and obstinate, and were like to have a bad influence on others, they must be rebuked "sharply": rebukes ought to be given according to the nature of offences, and the circumstances of them, and the offenders; some are to be given privately, others publicly; some should be reproved with gentleness and meekness, and be used in a tender and compassionate way; others more roughly, though never in a wrathful and passionate manner, yet with some degree of severity, at least with great plainness and faithfulness; laying open the nature of the evils guilty of in all their aggravated circumstances, without sparing them in the least; doing, as surgeons do by wounds, though they take the knife, and use it gently, yet cut deep, to the quick, and go to the bottom of the wound, and lay it open: and so the phrase may be rendered here, "rebuke them cuttingly"; cut them to the quick, and spare them not; deal not with them as Eli with his sons, 1Sa_2:23 but speak out, and expose their crimes, severely reprove them, that others may fear: and that they may be sound in the faith; that they may be recovered from their errors, to the acknowledgment of the truth; that they may receive the sound doctrine of faith, the wholesome words of Christ, and speak the things which become them, and use
- 142. sound speech, whichcannot be condemned; and that they may be turned from their evil practices, and appear to be sound, as in the doctrine, so in the grace of faith; or that that by their works may appear to be genuine, true, and unfeigned; and that they may be strong and robust, hale and healthful, and not weak and sickly in the profession of their faith. Rebukes being to persons infected with bad principles and practices, like physic to sickly constitutions, a means of removing the causes of disorder; and in rebukes, admonitions, and censures, this always ought to be the end proposed, the good of the persons rebuked, admonished, and censured. JAMISO , "This witness — “This testimony (though coming from a Cretan) is true.” sharply — Gentleness would not reclaim so perverse offenders. that they — that those seduced by the false teachers may be brought back to soundness in the faith. Their malady is strifes about words and questions (Tit_3:9; 1Ti_ 6:4). RWP, "Testimony (marturia). Of the poet Epimenides. Paul endorses it from his recent knowledge. Sharply (apotomōs). Old adverb from apotomos (from apotemnō, to cut off), in N.T. only here and 2Co_13:10, “curtly,” “abruptly.” It is necessary to appear rude sometimes for safety, if the house is on fire and life is in danger. That they may be sound (hina hugiainōsin). Final clause with hina and present active subjunctive of hugiainō, for which verb see note on 1Ti_1:10. CALVI , "13.This testimony is true. (230) How worthiness soever the witness may have been, (231) yet the truth which has been spoken by him is acknowledged by Paul. The inhabitants of Crete, of whom he speaks with such sharpness were undoubtedly very wicked. The Apostle, who is wont to reprove mildly those who deserved to be treated with extreme severity, would never have spoken so harshly of the Cretans, if he had not been moved by very strong reasons. What term more reproachful than these opprobrious epithets can be imagined; that they were “ devoted to the belly, destitute of truth, evil beasts?” or are these vices charged against one or a few persons, but he condemns the whole nation. It was truly a wonderful purpose of God, that he called a nation so depraved, and so infamous on account of its vices, to be among the first who should partake of the gospel; but his goodness is not less worthy of admiration, in having bestowed heavenly grace on those who did not even deserve to live in this world. (232) In that country so corrupt, as if in the midst of hell, the Church of Christ held a position, and did not cease to be extended, though it was infected by the corruption of the evils which prevailed there; for here Paul not only reproves those who were strangers to the faith, but expressly reproves those who had made a profession of Christianity. Perceiving that these vices so hateful have already taken root, and are
- 143. spreading far andwide, he does not spare the reputation of the whole nation, that he may attempt the care of those whom there was some hope of healing. Wherefore rebuke them sharply Of that circumspection and prudence with which a bishop ought to be endowed, it is not the least part, that he regulate his manner of teaching by the dispositions and conduct of men. We must not deal with obstinate and unruly persons in the same manner as with those who are meek and teachable; for, in instructing the latter, we ought to use such mildness as is suitable to their teachable disposition, while the stubbornness of the former must be severely corrected, and (as the saying is) for a bad knot there must be a bad wedge. (233) The reason why Titus ought to be more sharp and severe in rebuking them has been already stated, namely, that they are “ beasts.” That they may be sound in the faith Whether the “” or “” is here contrasted with the diseases which he has mentioned, or whether he simply commands them to remain in the sound faith, is uncertain. I prefer the latter view. As they already are exceedingly vicious, and may easily be corrupted more and more, he wishes them to be more closely and strictly kept within the pure faith. (234) (230) “ general character of the Cretans, noticed in Paul’ Epistle to Titus, is confirmed by the testimony of antiquity. The Apostle, writing to Titus, who had been left in Crete to regulate the affairs of the Christian Church in that island, complains of many disorderly men there, — ‘ unruly and vain talkers and deceivers, who subvert whole houses, (or families,) teaching things which they ought not, for filthy lucre’ sake, (Tit_1:10); and he quotes the following verse from ‘ of themselves, a prophet of their own,’ namely, Epimenides, who was a Cretan poet, and whose writings were by the ancients termed χρησµοὶ or ‘’ Κρὢτεσ ἀεὶ ψεῦσται κακὰ θηρία γαστέρες ἀργαί The general import of which passage is, that ‘ Cretans were a false people, and united in their character the ferocity of the wild beast with the luxury of the domesticated one.’ The circumstance of Paul’ styling Epimenides ‘ prophet’ is sufficiently explained by the fact of the words Poet and Prophet being often used promiscuously by the Greeks and Romans, — probably because their poets pretended to be inspired, and were by some believed to be so. The Apostle adds, that the testimony of Epimenides is but too true, ‘ witness is true.’ How true the first part of it is, with respect to their deceit and lying, the following facts will attest. From the time of Homer, the island of Crete was regarded as the scene of fiction. Many authors affirm that, as a people, its inhabitants were infamous for their violation of truth; and at length their falsehood became so notorious, that Κρητίζειν to Cretise, or imitate the Cretans, was a proverbial expression among the ancients for lying.” — Horne’ Introduction. (231) “Combien que l’ soit profane et de nulle authorite.” — “ the author is a
- 144. heathen and ofno authority.” (232) “De vivre en ce monde.” (233) “A un mauvais noeud il faut un mauvais coin.” (234) “ have to observe that here, in a single word, Paul declares to us by what means men may defend themselves. It is, by keeping the purity of faith. If, then, we do not turn aside from the simple doctrine of the gospel, but wish to be governed according to the will of God; if we are not carried away by our volatile passions, and do not walk according to our groveling appetites; in short, if we are good scholars of our God, and reckon it enough to have received the doctrine which he teaches us; if that be the case, we shall be fortified against all evil. It is true, the devil will seek to poison the whole world with his venom, and will spread his filth everywhere, so that the world will be full of so many corruptions that every place shall be infected by them. But however that may be, we must not turn aside from time simplicity of our faith, and must always seek to be instructed simply by our God. When we follow this course, though the devil may contrive all that he can, still we shall be fortified against all evil.”—Fr. Ser. PULPIT, "Testimony for witness, A.V.; for which cause for wherefore, A.V.; reprove for rebuke, A.V. Sharply ( ἀποτοµῶς ); elsewhere only in 2Co_13:10 (see also Rom_11:22). That they may be sound (see Tit_2:2). The faithful pastor must use severity when it is necessary to the spiritual health of the flock, just as the skilful surgeon uses the knife to save the patient's life. 14 and will pay no attention to Jewish myths or to the merely human commands of those who reject the truth. BAR ES, "Not giving heed to Jewish fables ... - See the notes at 1Ti_1:4. And commandments of men that turn from the truth - Notes, Mat_15:3-5.
- 145. CLARKE, "Not givingheed to Jewish fables - See on 1Ti_1:4 (note); 1Ti_4:7 (note). Commandments of men - The injunctions of the scribes and Pharisees, which they added to the law of God. That turn from the truth - For such persons made the word of God of none effect by their traditions. Sometimes the verb αποστρεφοµαι signifies to be averse from, slight, or despise. So, here, the persons in question despised the truth, and taught others to do the same. GILL, "Not giving heed to Jewish fables,.... Concerning God himself, the angels, and the creation of man; concerning the giving of the law at Mount Sinai; concerning the Messiah and his earthly kingdom, and the feast that will be made for the righteous in his days, which will consist of flesh, fish, and fowl, Behemoth, Leviathan, and Zuz, and of wine kept in the grape from the foundation of the world; and concerning the rolling of the dead through the caverns of the earth at the resurrection, with a multitude of other things which were traditionally received. And commandments of men: the traditions of the elders, which the Jews charged the disciples of Christ with the transgression of; and he, on the other hand, very justly reproached them with breaking the commands of God, by attending to them, Mat_15:1. These were the laws and traditions of the fathers, which the Apostle Paul was brought up in, and was zealous of, before his conversion, Act_22:3 and which these judaizing preachers and professors, he here has respect to, were fond of, though they were made by men, that turn from the truth; or "hate it", as the Syriac version renders it; who were enemies unto it, as Hillell and Shammai, the heads of the traditional doctors, and as the Jews, and their Rabbins in general were; and therefore their commandments, of all men, should not be given heed to, by those that bear the Christian name. JAMISO , "Jewish fables — (See on 1Ti_1:4; see on 1Ti_4:7; see on 2Ti_4:4). These formed the transition stage to subsequent Gnosticism; as yet the error was but profitless, and not tending to godliness, rather than openly opposed to the faith. commandments of men — as to ascetic abstinence (Tit_1:15; Mar_7:7-9; Col_2:16, Col_2:20-23; 1Ti_4:3). that turn from the truth — whose characteristic is that they turn away from the truth (2Ti_4:4). RWP, "See note on 1Ti_1:4 for prosechō and muthois, only here we have Jewish (Ioudaikois) added. Perhaps a reference to the oral traditions condemned by Christ in Mar_7:2-8. See also Col_2:22, apparently Pharisaic type of Gnostics. Who turn away from the truth (apostrephomenōn). Present middle (direct) participle of apostrephō, “men turning themselves away from the truth” (accusative according to regular idiom). “The truth” (1Ti_4:3) is the gospel (Eph_4:21).
- 146. CALVI , "14Andmay not listen to Jewish fables He now shews in what “ faith” consists — when it is not corrupted by any “” But in guarding against the danger he prescribes this remedy — not to give ear to them; for God wishes us to be so attentive to his word, that there shall be no entrance for trifles. And, indeed, when the truth of God has once gained admission all that can be brought against it will be so tasteless, that it will not attract our minds. If, therefore, we wish to preserve the faith uncontaminated, let us learn carefully to restrain our senses, so that they may not give themselves up to strange contrivances; for, as soon as any person shall begin to listen to fables, he will lose the purity of faith. All trivial inventions he calls “” or, as we would say, “” for what he immediately adds, about “ commandments of men,” has the same meaning. And he calls those men enemies of the truth whonot satisfied with the pure doctrine of Christ, mix up with them their own fooleries; for all that men of themselves contrive ought to be accounted “” He attributes this vice chiefly to the Jews, because, under the presence of the divine law, they introduced superstitious ceremonies. The Gentiles, being aware that they had been wretchedly deceived during their whole life, more easily renounced their former course of life; while the Jews, having been educated in the true religion, obstinately defended the ceremonies to which they had been accustomed, and could not be convinced that the Law had been abrogated. In this manner they disturbed all churches, because, as soon as the gospel began to make its appearance anywhere, they did not cease to corrupt its purity by mixing it with their leaven. Accordingly, Paul not only forbids them, in general terms, to degenerate from sound doctrine, but points out, as with the finger, the present evil which needed to be remedied, that they may be on their guard against it. PULPIT, "Who for that, A.V.; turn away for turn, A.V. Jewish fables (see 1Ti_1:4; 1Ti_4:7; 2Ti_4:4, where the Jewish origin of the fables is implied, though not so distinctly stated as here). Commandments of men ( ἐντολαῖς ἀνθρώπων ); so in Col_ 2:22 the apostle speaks of the precepts "touch not," "taste not" (originating with the Judaizing teachers), as τὰ ἐντάλµατα καὶ διδασκαλίας τῶν ἀνθρώπων (see following note). Turning away from ( ἀποστρεφοµένεν ); see 2Ti_1:15, note. BI, " ot giving heed to Jewish fables The perverting power of trivialities Trivialities, and mere human conceptions, exert a perverting power (1) by distracting attention from the essentials of religion;
- 147. (2) by dissipatingthe strength of the mind; (3) by attributing to the human an authority belonging only to the Divine. Truth, in its essence, always of more importance than the form in which it is clothed. The “spirit” is greater than the “letter.” (F. Wagstaff.) Jewish fables to be rejected I. Although all fables in matter of religion are to be rejected, yet especially he mentioneth these of the jews, because they were most dangerous of all. 1. Because they directly opposed themselves as the overthrowers of the whole doctrine of the gospel and the merit of Christ. 2. They were persuaded under most strong pretences, for they came as from God’s own mouth, and from His own people, from such as were born under the law, so as they were urged as things of surest ground and strongest authority from God Himself and His greatest prophet Moses. II. But what were these fables? 1. Under this head may be comprehended all the false glosses and false interpretations of the law of Moses, urging the external and literal, but not the internal and spiritual meaning of the law; for which corruption Christ challengeth the Jewish teachers (Mat_5:1-48; Mat_6:1-34; Mat_7:1-29). 2. All their fabulous invention in their Talmud, such as that concerning the coming of the Messiah, and the great feast at His coming; and of the fruitfulness of the earth, which at that time shall bring forth instead of ears of corn, loaves of bread; and a number such, of which St. Paul saith, they are for number infinite, and for use unprofitable. 3. But the context in the verse following pointeth us to expound them of some other than these, namely, of all those doctrines of the Jews which conceived the legal and ceremonial observation of days, meats, drinks, garments, washings, persons and peoples: for the Jews taught that the same difference remained to be obtained still, as Moses from the Lord commanded it; so as yet some meats were common and some clean; some days were more holy than others; so garments and persons much
- 148. more lay opento legal pollution by issues, touchings, etc., whereas the appearing of Christ procured final freedom from all such impurity, so as, according to Peter’s vision (Act_10:1-48), no man, no thing is to be called polluted or unclean. III. But why doth the apostle call such doctrines fables seeing 1. They were from God. 2. ecessarily imposed upon God’s own people in pain of death and cutting off from His people in case of contempt, yea or omission. 3. They included in them that evangelical truth whereby both they and we are saved. Yet for all this he termeth them so. 1. Because even these legal constitutions of God Himself, when they were at the best, were but actual apologies, or shadows of things to come, carrying a show or figure of truth, but not the body, nor the truth itself: to the same effect, saith Paul (Gal_ 4:24), that they were allegories; that is, being the things that they were, signified the things that they were not. 2. Because those constitutions, although they had their times and seasons, yet now were they dated: and now to teach or urge them was as vain, as void of ground out of Scripture, as void of profit, as void of truth, as if they had taught the most vain, fictious, and unprofitable falsehoods that men could possibly devise. (T. Taylor, D. D.) That turn from the truth Rules to preserve us from being turned from the truth 1. Entertain it not for outward respects; neither for the laws of the land, nor the encouragement it hath, etc., as very many do, but for the love of itself: for that we affect, we easily turn not from it, no, nor are driven from it; and if we love it for outward respects, as those outward respects change, so will our affections. For example, if we love it for the prosperity of it, times of persecution will make us fall off, with Demas. If we hold it because we would hold our temporalities, the loss of it will be light in comparison of loss of goods, dignities, country, world, liberty and life, the least of these will the heart fasten upon, although with the loss of the truth, and with it of salvation also. 2. Practise so much of it as thou knowest, and the more thou practise, the more thou
- 149. knowest, and themore thou knowest thus, the more thou lovest, and the surer dost thou bind it upon thyself; and this is the surest hold (Joh_7:17), when as in religion, faith and good conscience are joined together, for such as thy conscience is, such shalt thou be found in religion; without which, hear every hour a sermon, read over the Bible as often as he did, who gloried that he had read the text and gloss also fourteen times over, all this knowledge will not lift thee up to heaven. 3. Call no ground of this Divine truth into question, suspect not that which thou canst not reach, but accuse thine own weakness and ignorance: our first parents yielding at the first onset of Satan to call into question the truth of God, were turned away from all that image of God which stood in truth and holiness. 4. Beware of indifference in God’s matters; many think it good wisdom and policy to be on the yielding hand, and as wax fit to take all forms and the print of any religion; but the truth is, that such persons as are not rooted and stablished in the truth, when winds and storms arise, or the evil day approach, they shall not be able to stand; but as they have been long tottering, so their fall shall be great. (T. Taylor, D. D.) 15 To the pure, all things are pure, but to those who are corrupted and do not believe, nothing is pure. In fact, both their minds and consciences are corrupted. BAR ES, "Unto the pure all things are pure - See the notes at Rom_14:14, Rom_14:20. There is probably an allusion here to the distinctions made in respect to meats and drinks among the Jews. Some articles of food were regarded as “clean,” or allowed to be eaten, and some as “unclean,” or forbidden. Paul says that those distinctions ceased under the Christian dispensation, and that to those who had a conscience not easily troubled by nice and delicate questions about ceremonial observances, all kinds of food might be regarded as lawful and proper; compare the notes at 1Ti_4:4-5. If a man habitually maintains a good conscience in the sight of God, it will be accepted of him whether he do or do not abstain from certain kinds of food; compare the notes at Col_2:16. This passage, therefore, should not be interpreted as proving that all things are right and lawful for a Christian, or that whatever he may
- 150. choose to dowill be regarded as pure, but as primarily referring to distinctions in food, and meaning that there was no sanctity in eating one kind of food, and no sin in another, but that the mind was equally pure whatever was eaten. The phrase has a proverbial cast, though I know not that it was so fused. The principle of the declaration is, that a pure mind - a truly pious mind - will not regard the distinctions of food and drink; of festivals, rites, ceremonies, and days, as necessary to be observed in order to promote its purity. The conscience is not to be burdened and enslaved by these things, but is to be controlled only by the moral laws which God has ordained. But there may be a somewhat higher application of the words - that every ordinance of religion, every command of God, every event that occurs in divine Providence, tends to promote the holiness of one who is of pure heart. He can see a sanctifying tendency in everything, and can derive from all that is commanded, and all that occurs, the means of making the heart more holy. While a depraved mind will turn every such thing to a pernicious use, and make it the means of augmenting its malignity and corruption, to the pure mind it will be the means of increasing its confidence in God, and of making itself more holy. To such a mind everything may become a means of grace. But unto them that are defiled and unbelieving is nothing pure - Everything is made the means of increasing their depravity. No matter what ordinances of religion they observe; what distinctions of meats, or drinks, or days they regard, and what events of Providence occur, all are the occasion of augmented depravity. Such distinctions in food they make the means of fostering their pride and producing self-righteousness; the mercies of God they abuse to pamper their own lusts, and the afflictive events of Divine Providence they make the occasion of murmuring and rebellion. Naturally corrupt at heart, no ordinances of religion, and no events of Providence, make them any better, but all tend to deepen their depravity. A sentiment similar to this is found in the classic writers. Thus Seneca, Epis. 98. Malus animus omnia in malum vertit, etiam quae specie optimi venerunt. So again (de Beneficiis v. 12), (Quemadmodum stomachus morbo vitiatus, et colliques bilem, quoscunque acceperit cibos mutat - ita animus caecus, quicquid fill commiseris, id onus suum et perniciem facited. But even their mind and conscience is defiled - It is not a mere external defilement - a thing which they so much dread - but a much worse kind of pollution, that which extends to the soul and the conscience. Everything which they do tends to corrupt the inner man more and more, and to make them really more polluted and abominable in the sight of God. The wicked, while they remain impenitent, are constantly becoming worse and worse. They make everything the means of increasing their depravity, and even these things which seem to pertain only to outward observances are made the occasion of the deeper corruption of the heart. CLARKE, "Unto the pure all things are pure - This appears to have been spoken in reference to the Jewish distinctions of clean and unclean meats. To the genuine Christian every kind of meat proper for human nourishment is pure, is lawful, and may be used without scruple. This our Lord had long before decided. See on Luk_ 11:39-41 (note). But unto them that are defiled - In their consciences, and unbelieving, απιστοις, unfaithful both to offered and received grace, nothing is pure - they have no part in Christ, and the wrath of God abides upon them. Their mind is contaminated with impure and unholy images and ideas, and their conscience is defiled with the guilt of
- 151. sins already committedagainst God. GILL, "Unto the pure all things are pure,.... The apostle having made mention of Jewish fables, and the traditions of the elders, takes notice of some darling notions, that these judaizing Christians had imbibed or retained; that there were some things, which being touched, or handled, or tasted, occasioned uncleanness, and which the apostle denies to them that are "pure"; by whom are meant, not such who are so in their own eyes, who yet may not be cleansed from their filthiness; nor do any become pure through ceremonial, moral, or evangelical performances, done by them; they are only pure, who are justified from all sin by Christ's righteousness, and are clean through the word or sentence of absolution spoken by him; and who are washed from their sins in his blood, and have that sprinkled upon their consciences, by which they are purged and cleansed from all sin; and who have the clean water of sanctifying grace sprinkled upon them, and have clean hearts, and right spirits created in them; and whose hearts are purified by faith, and have true principles of grace and holiness formed in them; whose graces are pure and genuine, their faith is unfeigned, their love is without dissimulation, and their hope without hypocrisy; and who, in consequence of all this, love pureness of heart, speak the pure language of Canaan, hold the mystery of the faith in a pure conscience, and follow after purity of life and conversation: to these "all things are pure"; whatever they touch, or handle, or eat, nothing can defile them; for it is not what enters into man that can pollute him; nor is any creature unclean of itself, but good, and to be received with thanksgiving; see Mat_15:11. But unto them that are defiled and unbelieving is nothing pure; all mankind are defiled with sin; they are altogether become filthy; there is none good, no, not one; and all of them, or that belong to them, are unclean; the members of their body, and the powers and faculties of their soul, their mind and conscience, understanding, will, and affections; there is no place clean: they are originally so, from their first conception and birth; and they are actually defiled by their own evil thoughts, words, and doings: some are openly impure, like the dog and the swine, who wallow in their impieties, such are the profane part of the world; others are more secretly so, as those of a pharisaical complexion, nominal Christians, and formal professors; and such the apostle has here in view: and who, notwithstanding their profession of the Christian religion, were "unbelieving"; they had not true faith in Christ, though they professed it; they were not indeed unbelieving, as the Jews, who rejected Jesus as the Messiah: yet they did not purely and cordially embrace the doctrines of the Gospel, nor yield a spiritual and cheerful subjection to the ordinances of it; but were for mixing the ceremonies of the law with the institutions of Christ: and to these were "nothing pure"; right and lawful to be done, or not done, even in the case supposed, about eating things forbidden by the ceremonial law; to eat them would be to eat with offence, to their own consciences, on their principles, and so be evil, Rom_14:20 and to abstain from them on account of laws not in force, would be superstition and will worship, and so criminal, Col_2:21. There is nothing that defiled persons can do, but what is unclean; as are their persons, so are their offerings and works, Hag_2:14, and being destitute of true faith, whatever they do is sin, and not anything they do can be acceptable and well pleasing to God, Rom_14:23. There were some things among the Jews, which were prohibited to them that were defiled, and were free to them that were pure: thus, for instance (u), "the flesh of the most holy things, and the flesh of those which are lightly holy, boiled
- 152. with flesh ofdelight, (or common flesh,) are forbidden ,לטמאים "to the defiled", but are free ,לטהורים "to the pure".'' Which one of their commentators (w) thus explains; "the flesh of the most holy things is forbidden to strangers, though pure; the flesh of things lightly holy is free to strangers that are pure, but forbidden to them that are defiled.'' Whether there may be any allusion to this, may be considered: however, the reason the apostle gives why nothing is pure to the impure, is, because of the pollution of the superior powers and faculties of their soul: but even their mind and conscience is defiled; there is nothing in them, or that belongs to them, that is pure; their mind or understanding, which conceives and judges of things, and forms notions of them; and the conscience, which draws conclusions from them, are both defiled with sin; and what then must the thoughts, the words and actions of such persons be? it matters not what they do, or abstain from, what they touch, taste, or handle, or if they do not, they sin in all they do. JAMISO , "all things — external, “are pure” in themselves; the distinction of pure and impure is not in the things, but in the disposition of him who uses them; in opposition to “the commandments of men” (Tit_1:14), which forbade certain things as if impure intrinsically. “To the pure” inwardly, that is, those purified in heart by faith (Act_15:9; Rom_14:20; 1Ti_4:3), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (Mat_23:26; Luk_11:41). nothing pure — either within or without (Rom_14:23). mind — their mental sense and intelligence. conscience — their moral consciousness of the conformity or discrepancy between their motives and acts on the one hand, and God’s law on the other. A conscience and a mind defiled are represented as the source of the errors opposed in the Pastoral Epistles (1Ti_1:19; 1Ti_3:9; 1Ti_6:5). RWP, "To them that are defiled (tois memiammenois). Perfect passive articular participle of miainō, old verb, to dye with another colour, to stain, in N.T. only here, Jud_1:8; Heb_12:15. See memiantai (perf. pass. indic.) in this verse. Molunō (1Co_8:7) is to smear. Unbelieving (apistois). As in 1Co_7:12.; 1Ti_5:8. The principle or proverb just quoted appears also in 1Co_6:12; 1Co_10:23; Rom_14:20. For the defilement of mind (nous) and conscience (suneidēsis) in both Gentile and Jew by sin, see Romans 1:18-2:29. CALVI , "15To the pure all things indeed are pure He glances at one class of fabulous opinions; for the choice of the kinds of food, (such as was temporarily
- 153. enjoined by Moses,)together with purifications and washings, were insisted on as being still necessary, and they even made holiness to consist almost wholly in these minute observances. How dangerous to the Church this was, we have already explained. First, a snare of bondage was laid on the consciences; and next, ignorant persons, bound by this superstition, had a veil drawn over their eyes, which hindered them from advancing in the pure knowledge of Christ. If any of the Gentiles refused to submit to this yoke, because he had not been accustomed to it, the Jews vehemently contended for it, as if it had been the chief article of religions. ot without good reason, therefore, does Paul firmly oppose such corrupters of the gospel. In this passage, indeed, he not only refutes their error, but wittily laughs at their folly, in laboring anxiously, any advantage, about abstaining from certain kinds of food and things of that nature In the first clause of this verse he upholds Christian liberty, by asserting, that to believers nothing is unclean; but at the same time he indirectly censures the false apostles who set no value on inward purity, which alone is esteemed by God. He therefore rebukes their ignorance, in not understanding that Christians are pure without the ceremonies enjoined by the Law; and next he chastises their hypocrisy, in disregarding uprightness of heart, and occupying themselves with useless exercises. But as the subject now in hand is not the health of the body, but peace of conscience, he means nothing else than that the distinction of the kinds of food, which was in force under the Law, has now been abolished. For the same reason it is evident, that they do wrong, who impose religious scruples on consciences in this matter; for this is not a doctrine intended for a single age, but an eternal oracle of the Holy Spirit, which cannot lawfully be set aside by any new law. Accordingly, this must be true till the end of the world, that there is no kind of food which is unlawful in the sight of God; and, therefore, this passage is fitly and appropriately quoted in opposition to the tyrannical law of the Pope, which forbids the eating of flesh on certain days. And yet I am not unacquainted with the sophistical arguments which they employ. They affirm, that they do not forbid the eating of flesh, because they allege that it is unclean, (for they acknowledge that all kinds of food are in themselves clean and pure,) but that abstinence from flesh is enjoined on another ground, that it has a tendency to tame the lust of the flesh; as if the Lord had forbidden to eat swine’ flesh, because he judged swine to be unclean. Even under the Law the fathers reckoned that everything which God created is in itself pure and clean; but they held that they were unclean for this reason, that the use of them was unlawful, because God had forbidden it. All things are, therefore, pronounced by the Apostle to be pure, with no other meaning than that the use of all things is free, as regards the conscience. Thus, if any law binds the consciences to any necessity of abstaining from certain kinds of food, it wickedly takes away from believers that liberty which God had given them. But to the polluted and unbelieving nothing is pure. This is the second clause, in which he ridicules the vain and useless precautions of such instructors. He says that they gain nothing by guarding against uncleanness in certain kinds of food, because they cannot touch anything that is clean to them. Why so? Because they are “” and,
- 154. therefore, by theironly touching those things which were otherwise pure, they become “” To the “” he adds the “” (235) not as being a different class of persons; but the addition is made for the sake of explanation. Because there is no purity in the sight of God but that of faith, it follows that all unbelievers are unclean. By no laws or rules, therefore, will they obtain that cleanness which they desire to have; because, being themselves “” they will find nothing in the world that is clean to them. (236) But their mind and conscience are polluted. He shows the fountain from which flows all the filth which is spread over the whole life of man; for, unless the heart be well purified, although men consider works to have great splendor, and a sweet smell, yet with God they will excite disgust by their abominable smell and by their filthiness. “ Lord looketh on the heart,” (1Sa_16:7,) and “ eyes are on the truth.” (Jer_5:3.) Whence it arises, that those things which are lofty before men are abomination before God. The mind denotes the understanding, and the conscience relates rather to the affections of the heart. But here two things ought to be observed; first, that man is esteemed by God, not on account of outward works, but on account of the sincere desire of the heart; and, secondly, that the filth of infidelity is so great, that it pollutes not only the man, but everything that he touches. On this subject let the reader consult Hag_2:11. In like manner Paul teaches that “ things are sanctified by the word,” (1Ti_4:5,) because men use nothing in a pure manner till they receive it by faith from the hand of God. (235) “ Apostle joins ‘’ and ‘’ to intimate that, without a true belief, nothing is clean. The understanding and the conscience are polluted. Both the man and his doings are impure.” — Hervey. (236) “ is a dreadful condemnation pronounced on men, when it is said that nothing is clean to them — that all is polluted and defiled, till God has renewed them. So far are we from being able to bring anything that is acceptable to him, that we can neither eat nor drink, nor put on our clothes, nor walk a single step, without corruption, and, what is more, by dwelling in the world we infect all the creatures. And this is the reason why they must call for vengeance at the last day against all
- 155. unbelievers and reprobates.We have, therefore, good reason to be dissatisfied with ourselves and to be ashamed, when we see that they become hateful on our account and that we are so polluted as to have infected every thing that God had appropriated to our use, and even that there is nothing in us but all corruption — nothing but a God cursed and disowned. When we are thus humbled, let us know, on the other hand, the inestimable blessing which God bestows on us, when he brings us back to himself, and, after having cleansed us, causes us to use all his blessings and bounties: with purity of heart and when we are assured that it is lawful for us to eat and drink, provided that we do so with all sobriety, and in a reasonable manner.” — Fr. Ser. BURKITT, "Here our apostle intimates what those Jewish traditions and fables were, which those judaizing doctors and false teachers would intrude and impose upon persons at that time, namely, pretences that men were defiled by eating things unclean, by not observing their days, and keeping other ceremonial rites: but says the apostle, To the pure all things are pure; that is, to believers who are sanctified by the Christian faith,and purified from sin and guilt, all meats, and days, and things of this nature, are clean and lawful, and may without sin be used, every creature being sanctified by the word of God and prayer. Here note, The honourable title which a gracious and merciful God puts upon good men, notwithstanding they have much impurity and sin inhering in them, and many sinful weaknesses and infirmities cleaving to them, yet God calls them pure; Unto the pure, & c. They are now initially so, and shall ere long be perfectly so. ote, 2. A privilege purchased for them by the blood of Christ, and that is the lawful liberty and use of meats, &c. under the gospel, which were prohibited by, and forbidden under, the ceremonial law: Unto the pure, all things are now pure. Mark, he doth not say, to the defiled all things are unclean, but, nothing is pure; they pollute all they touch. To an unsanctified man nothing is sanctified; whatever he does is unclean, either in the matter, in the manner, or in the end, of his doing it; and the reason follows, because their mind and conscience are defiled. o wonder the streams are polluted, when the fountains are poisoned. The mind and conscience are defiled, partly by blindness, partly by stupidity and senselessness. PULPIT, "To for unto, A.V. (twice); nothing is for is nothing, A.V.; both for even, A.V.; their conscience for conscience, A.V.; are for is, A.V. To the pure, etc. This allusion shows dearly that the "commandments of men," here condemned, are of the same kind as those referred to in the above-quoted passage in the Colossians. We learn also from Rom_14:1-23.; 1Co_8:1-13.; and elsewhere, what were the kind of questions which agitated the Judaizing Christians. But St. Paul in a few wise words shows the utter worthlessness of such controversies. "To the pure all things are pure." "There is nothing from without a man," said our Lord, "that entering into him can defile him" (Mar_7:15); " either if we cat are we the better, neither if
- 156. we eat notare we the worse" (1Co_8:8); "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost" (Rom_14:17). But unto those that are defiled by what comes from within them, and have no faith (Rom_14:23), nothing is pure. Their mind and conscience, being defiled, defile everything they do. The words καθαρόν and µιαίνω are the proper words for ceremonial "cleanness" and "defilement" respectively. BI, "Unto the pure all things are pure The supreme importance of moral character 1. There is an essential difference in the moral characters of men. 2. The outward world is to men according to this difference. I. The morally pure in relation to all things. 1. In relation to appearance. A good man is neither given to suspicion nor censoriousness; he sees some good in all men. 2. In relation to influence. A good man, like the bee, can extract honey from the bitterest plant; or, like the AEolian harp, can turn the shrieking wind into music. 3. In relation to appropriation. A corrupt soul appropriates, even from the most strengthening and refreshing means of spiritual improvement, that which weakens and destroys. II. The morally defiled in relation to all things. 1. The sphere of the defilement. 2. The cause of the defilement. 3. The hideousness of the defilement. (D. Thomas, D. D.) Purity For the evils of this world there are two classes of remedies--one is the world’s, the
- 157. other is God’s.The world proposes to remedy evil by adjusting the circumstances of this life to man’s desires. The world says, give us a perfect set of circumstances, and then we shall have a set of perfect men. This principle lies at the root of the system called socialism. Socialism proceeds on the principle that all moral and even physical evil arises from unjust laws. If the cause be remedied, the effect will be good. But Christianity throws aside all that as merely chimerical. It proves that the fault is not in outward circumstances, but in ourselves. Like the wise physician, who, instead of busying himself with transcendental theories to improve the climate, and the outward circumstances of man, endeavours to relieve and get rid of the tendencies of disease which are from within, Christianity, leaving all outward circumstances to ameliorate themselves, fastens its attention on the spirit which has to deal with them. I. The principle that St. Paul has here laid down is, that each man is the creator of his own world; he walks in a universe of his own creation. As the free air is to one out of health the cause of cold and diseased lungs, so to the healthy man it is a source of greater vigour. The rotten fruit is sweet to the worm, but nauseous to the palate of man. It is the same air and the same fruit acting differently upon different beings. To different men a different world--to one all pollution--to another all purity. To the noble all things are noble, to the mean all things are contemptible. In its strictest sense, the creation of a new man is the creation of a new universe. Conceive an eye so constructed as that the planets and all within them should be minutely seen, and all that is near should be dim and invisible like things seen through a telescope, or as we see through a magnifying glass the plumage of the butterfly, and the bloom upon the peach; then it is manifestly clear that we have called into existence actually a new creation, and not new objects. The mind’s eye creates a world for itself. Again, the visible world presents a different aspect to each individual man. One man sees in that noble river an emblem of eternity; he closes his lips and feels that God is there. Another sees nothing in it but a very convenient road for transporting his spices, silks, and merchandise. To one this world appears useful, to another beautiful. Whence comes the difference? From the soul within us. It can make of this world a vast chaos--“a mighty maze without a plan”; or a mere machine--a collection of lifeless forces; or it can make it the living vesture of God, the tissue through which He can become visible to us. In the spirit in which we look on it the world is an arena for mere self-advancement, or a place for noble deeds, in which self is forgotten, and God is all. Observe, this effect is traceable even in that produced by our different and changeful moods. We make and unmake a world more than once in the space of a single day. In trifling moods all seems trivial. In serious moods all seems solemn. II. There are two ways in which this principle is true. 1. To the pure, all things and all persons are pure, because their purity makes all
- 158. seem pure. Thereare some who go through life complaining of this world; they say they have found nothing but treachery and deceit; the poor are ungrateful, and the rich are selfish, yet we do not find such the best men. Experience tells us that each man most keenly and unerringly detects in others the vice with which he is most familiar himself. Persons seem to each man what he is himself. One who suspects hypocrisy in the world is rarely transparent; the man constantly on the watch for cheating is generally dishonest; he who suspects impurity is prurient. This is the principle to which Christ alludes when He says, “Give alms of such things as ye have; and behold all things are clean unto you.” Once more, to the pure all things are pure, as well as all persons. That which is natural lies not in things, but in the minds of men. There is a difference between prudery and modesty. Prudery detects wrong where no wrong is; the wrong lies in the thoughts, and not in the objects. There is something of over-sensitiveness and over-delicacy which shows not innocence, but an inflammable imagination. And men of the world cannot understand that those subjects and thoughts which to them are full of torture, can be harmless, suggesting nothing evil to the pure in heart. Here, however, beware! o sentence of Scripture is more frequently in the lips of persons who permit themselves much license, than the text, “To the pure, all things are pure.” Yes, all things natural, but not artificial--scenes which pamper the tastes, which excite the senses. Innocence feels healthily. To it all nature is pure. But, just as the dove trembles at the approach of the hawk, and the young calf shudders at the lion never seen before, so innocence shrinks instinctively from what is wrong by the same Divine instinct. If that which is wrong seems pure, then the heart is not pure but vitiated. To the right minded all that is right in the course of this world seems pure. 2. Again, to the pure, all things not only seem pure, but are really so because they are made such. (1) As regards persons. It is a marvellous thing to see how a pure and innocent heart purifies all that it approaches. The most ferocious natures are soothed and tamed by innocence. And so with human beings, there is a delicacy so pure, that vicious men in its presence become almost pure; all of purity which is in them is brought out; like attaches itself to like. The pure heart becomes a centre of attraction, round which similar atoms gather, and from which dissimilar ones are repelled. A corrupt heart elicits in an hour all that is bad in us; a spiritual one brings out and draws to itself all that is best and purest. Such was Christ. (2) Lastly, all situations are pure to the pure. According to the world, some professions are reckoned honourable, and some dishonourable. Men judge according to a standard merely conventional, and not by that of moral rectitude. Yet it was in truth, the men who were in these situations which made them such. In the days of the Redeemer, the publican’s occupation was a degraded one, merely because low base men filled that place. But since He was born into the world a poor, labouring man, poverty is noble and dignified, and toil is honourable. To the man who feels that “the king’s daughter is all glorious within,” no outward situation can seem inglorious or impure. (F. W. Robertson, M. A.)
- 159. Purity I. Who aremeant by pure persons. The persons here called pure are such as by faith are set into Christ, by whose blood they are justified, and by whose Spirit, through the means of the Word, that immortal seed of regeneration, they are sanctified and reserved unto life everlasting. And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures. 1. Because by faith every member of the Church layeth hold upon Christ’s most absolute purity. 2. The spirit of regeneration hath washed every part, although in part only, nor so clean as it shall be, yet so as that perfect purity is sealed and assured to the soul by it. 3. The Lord doth account every such believer pure even for the present, and imputeth never a spot unto them, but reputeth in His Christ all fair. 4. Hath promised them that for time to come they shall become so absolutely clean as though they had never been defiled. II. How all things are pure or impure. 1. Seeing all things were pure in their creation, we may herein, as in a glass, behold the purity of God in all His creatures, admiring that goodness of His which bewrayed itself even in the meanest of them; yea, provoking ourselves to love, reverence and fear before Him, the image of whose goodness shineth out not only in angels and men, but even in the silly worm and fly, yea in the lifeless creatures themselves. And further, hence we may gather our own duty towards the creatures, namely (1) Reverently meditate and speak of them. (2) Purely to use them. (3) Mercifully to deal with them. All which we shall the easier do if we can spy out some part of God’s image in them. 2. Consider our misery, and the woeful fruit of our sin, which hath debarred us from all comfort in heaven and earth, from God or any of His creatures. The sweetest sins would carry a bitter taste, if we would but remember what sweet
- 160. comfort of thecreatures we have forfeited for them. 3. The restitution of us to our former right is only from our Lord Jesus Christ, and our first right is recovered to us in this manner. First, as we were at odds with the Creator, and consequently with the creature, even so first we are reconciled unto God through Christ, and then to the creatures; for when Christ (who is our peace) hath wrought our peace with God, He bringeth back our peace, both the inward peace of our own consciences, which before could do nothing but accuse and terrify, as also peace with others, friends and enemies, yea even with the beast of the field, and stone in the wall, and everything striketh a covenant of peace with him who hath entered into league with the Creator of it. II any man, then, would have any right in any creature he useth, he must not hold it by the broken title in the first Adam, but by a recovered and new purchase in the second Adam, who is the Lord of glory, blessed forever. III. How all things are pure to the pure. That we may rightly and properly conceive the apostle’s meaning, we must know 1. That the universal particle “all things” admitteth restraint, and may not be extended beyond the apostle’s intendment, who speaketh only of such things as are not forbidden by the law of God, or nature; or rather only of things of an indifferent nature, which in themselves are neither commanded nor forbidden, and neither good nor evil in their substance and nature, but are to be used or not used according to the circumstances and occasions of them; such things as these are meat, drink, apparel, recreation, sleep, marriage, single life, riches, poverty, bondage, freedom, etc. And it may not seem strange thus to restrain this general proposition, seeing we have it thus limited in sundry other places (1Co_6:4). “All things are lawful, but not profitable” (1Co_10:23). “All things are lawful for me, but not expedient” (Rom_ 14:20). “All things indeed ere pure, but destroy not for meats,” etc. 2. By pure is meant nothing else but that all such things are free now to be used in good conscience, without scruple, by means of our Christian liberty. 3. In that he addeth “to the pure,” he showeth how we come to have title in this liberty, even by becoming believers and getting our hearts purified by faith. In one word, all indifferent things are pure, and free to be used of the pure and believing person, with this one condition; so they be purely and rightly used. (T. Taylor, D. D.) Purity of mind indispensable
- 161. I. The importof the terms. By “the pure” is not meant sinless. Evangelical purity is connected with faith (1Pe_1:22; Act_15:9). The mind and conscience are governing powers; if they be polluted, all the man is so. II. Illustrate the sentiment. 1. On a believing mind the doctrines of Christ will have a sanctifying effect, and the contrary on an unbelieving mind. 2. On a believing mind precepts and even threatenings produce a salutary effect. 3. Mercies and judgments humble, melt, and soften some, but harden others. 4. The evils which occur amongst men, differently influence different characters. 5. The treatment received from men brings out the state of the heart. (A. Fuller.) Purity A pure lake is beautiful as it reflects the loveliness of the heavens, but a pure heart is more beautiful as it reflects the loveliness of God. (W. M. Statham, M. A.) Even their mind and conscience is defiled The faithlessness of conscience That the conscience is so perverted in our present condition, that no confidence can be placed in its decision, is evident. I. From the fact that these decisions can be correct in no other cases but those in which Divine truth is fully understood. II. That the decisions of conscience are not always in accordance with the truth is evident from the fact that sinners are pot always convinced of sin.
- 162. III. This positionis also sustained by the fact that the agency of the Holy Spirit is requisite to convince the world of sin. IV. The faithlessness of conscience is apparent in the fact that hypocrites have not always an appalling sense of their hypocrisy. V. This view of the subject is strengthened by the fact that even Christians do not always detect their own sins. VI. This doctrine is evident from the fact that there is no command in the Scriptures to follow the dictates of conscience. VII. And while there is no direction to follow the dictates of conscience, it is true that the Scriptures designate different consciences, and perhaps different states of the same conscience, by different and directly opposite terms. VIII. This view of the subject is confirmed by the fact that the way to ruin seems to be the way of peace and eternal life. This is a very common and perhaps a general trait of the human family. The light that is in them by nature is darkness. They discern not the way in which they should go. Lessons:--From this subject I infer I. That God has placed no rule of duty within ourselves. Our reason was never designed to be our guide in spiritual things. Its only office is to understand the things which God has revealed in His Word, and in all cases reverently to bow to His authority. So long as its eyes are not opened by the power of the Holy Spirit, the understanding is in deplorable darkness. And even if it were capable of discerning all the principles of duty, its office is to gather them from the Word of God. II. The subject teaches us that to live conscientiously is not in all cases to live godly. Conscience in its decisions has respect to some principles of life. These principles may be the fruit of our own reason. In this case, the decision will approach no
- 163. nearer to truththan the principles are according to which the decision is made. Or it may decide according to the maxims of duty which it has learned from others. In this instance, as in the former, its decisions can claim no higher authority or greater correctness than the maxims according to which they are made. Or, if even the Scriptures be the rule according to which the decisions are made, then it will follow that the decisions themselves must be affected by the blindness of the understanding and by the weakness of conscience itself. And hence, to live conscientiously may vary widely from living accordingly to the commands of God. III. The subject teaches what estimate to set on professions of acting conscientiously. IV. The subject suggests the importance of praying for the purification of our conscience. V. The subject suggests that our condition is very deplorable. We are exceedingly inclined to rely on our understandings to discover the way of life, and on the testimony of our consciences that we are walking in it. But not only are our natural understandings too blind to discover it, but our consciences are exceedingly apt falsely to decide that we are walking in it, even while we are wandering in darkness. Thus we are liable to think we are something when we are nothing. The way which we take may seem right unto us, but the end thereof are the ways of death. (J. Foot, D. D.) Pollution of mind and conscience By the mind is meant the whole understanding part of the soul, which, being the eye of the soul, carrieth with it reason, judgment, and election. The pollution of which, is, to be taken up with darkness and blindness (1Co_2:14); to be filled with vanity (Eph_4:17); with fleshliness (Col_2:18); in so much as all the natural wisdom of man is fleshly and devilish. By conscience is meant that faculty of the soul which, by applying particular things judged of and done, doth determine them either with or against them; which, depending upon the former, must necessarily be led into the errors of it, no otherwise than one blind man is led by another into a ditch. The pollution of it is when it is either idle or ill occupied; the former, when it is sleepy, senseless, or seared, doing nothing at all, neither accusing, nor excusing; the latter, when it doth both these, but neither of them as it ought, but accuseth where it should excuse, and excuse where it ought to accuse.
- 164. I. We havehere a good argument of the divinity of scripture, in that it can, and doth (as God Himself) enter upon, and judge the thoughts of men; and of men themselves (not as men) from things without, but from things within, even according to their cleanness or uncleanness before God. From this argument the apostle proverb the same thing (Heb_4:12). II. We learn further, what is the estate of a man unregenerate, whom the apostle setteth out thus. 1. He is one that is unclean. 2. An unbeliever. 3. One to whom nothing is pure. 4. His mind. 5. His conscience is polluted. In all which respects he is a most odious person, in whom is nothing but filthiness of flesh and spirit, the which the pure eyes of the Lord cannot abide. III. Before this natural uncleanness be purged everything is unclean unto a man; the unbeliever tainteth everything that he toucheth; nothing within him, nothing without him, which is not polluted, although not in his own nature, yet unto him and in his use. Let a natural man turn him to any action, word, or thought, all of them, not excepting the best, are against God, because they proceed from unclean minds and consciences. 1. His actions spiritual, even his best services, as praying, hearing, reading, receiving the sacraments, alms, all these being the sacrifices of the wicked, are abomination unto the Lord, who first looketh to the person, and then to the gift, who if he turn his ear from hearing the law, even his prayer is abominable; if he choose his own ways, let him kill a bullock for sacrifice, it is all one as if he slew a man; if he be a polluted person that toucheth any of these holy things, shall they not be unclean? Yes, surely, the most Divine ordinances are turned to him to sin; for the Lord first requireth pure parts, and then pure actions (Eze_36:26). 2. His civil actions, his honest dealing in the world, his buying, selling, giving, lending, his labour, care, yea, all the duties of his calling, are in and to him no better than sins.
- 165. 3. His naturalactions, as eating, drinking, sleeping, recreation, physic, all are unclean unto him. 4. All God’s creatures and human ordinances, as meat, drink, clothes, goods, lands, buildings, marriage, single estate; in a word, “the whole way of the wicked is abomination to the Lord” (Pro_15:9). All these are witnesses of his sin and filthiness, all of them are enlargers of his woe and damnation, because he wanteth faith to lay hold on the Lord Jesus, whereby the just do live, have their heart purified, and so are made lords over the creatures. (T. Taylor, D. D.) Defilement of mind and conscience The “mind” is more than the mere intellective faculty, and includes the activity of the will; and “conscience” is the moral self-consciousness which brings self, and the fact, and the entire behaviour of the soul and spirit, into judgment. This conscience may be “good” in the sense of being approving, or in the sense of being active; it may be “evil” in that it is torpid, seared or dead, and also in respect of its being accusing or condemnatory. Defilement of “mind” must mean that thoughts, ideas, desires, purposes, activities, are all corrupted and debased. Defilement of “conscience” would mean that the sentinel sent to watch was bribed to hold his peace, or that the guide to loftier standard was eagerly applying some base-born, man-made perilous rule as all-sufficient. (H. R. Reynolds, D. D.) A pure conscience cast aside In the majority of cases conscience is an elastic and very flexible article, which will bear a deal of stretching, and adapt itself to a great variety of circumstances. Some people by prudent management, and leaving it off piece by piece, like a flannel waistcoat in warm weather, even contrive in time to dispense with it altogether; but there be others who can assume the garment and throw it off at pleasure; and this, being the greatest and most convenient improvement, is the one most in vogue. (Old Curiosity Shop.) 16 They claim to know God, but by their actions they deny him. They are detestable, disobedient
- 166. and unfit fordoing anything good. BAR ES, "They profess that they know God - That is, the Jewish teachers particularly, who are referred to in Tit_1:14. All those persons were professors of religion, and claimed that they had a special knowledge of God. But in works they deny him - Their conduct is such as to show that they have no real acquaintance with him. Being abominable - In their conduct. The word here used - βδελυκτοᆳ bdeluktoi - occurs nowhere else in the New Testament. It means that which is detestable, or to be held in abhorrence. And disobedient, and unto every good work reprobate - Margin, “void of judgment.” On the word here used - ᅊδοκίµος adokimos - see the Rom_1:28 note; 2Co_ 13:5 note. It means here that in reference to everything that was good, their conduct was such that it could not be approved, or deserved disapprobation. It was for this reason; from the character of the people of the island of Crete, and of those who claimed to be teachers there enforcing the obligation of the Mosaic law, that it was so important for Titus to exercise special care in introducing men into the ministry, and in completing the arrangements contemplated in the organization of the churches there. Yet is this character confined to them? Are there none now who profess that they know God, but in works deny him; whose conduct is such that it ought to be abhorred; who are disobedient to the plain commands of God, and whose character in respect to all that pertains to true piety is to be disapproved by the truly pious, and will be by God at the last day? Alas, taking the church at large, there are many such, and the fact that there are such persons is the grand hindrance to the triumphs of religion on the earth. “The way to heaven is blocked up by dead professors of religion.” CLARKE, "They profess that they know God - He still speaks concerning the unbelieving Jews, the seducing teachers, and those who had been seduced by their bad doctrine. None were so full of pretensions to the knowledge of the true God as the Jews. They would not admit that any other people could have this knowledge; nor did they believe that God ever did or ever would reveal himself to any other people; they supposed that to give the law and the prophets to the Gentiles would be a profanation of the words of God. Hence they became both proud, uncharitable, and intolerant; and in this disposition they continue till the present day. But in works they deny him - Their profession and practice were at continual variance. Full of a pretended faith, while utterly destitute of those works by which a genuine faith is accredited and proved. Dio Cassius represents Caesar as saying of his mutinous soldiers: Ονοµα ሤωµαιων εχοντας, εργα δε Κελτων δρωντας. “Having the name of Romans, while they had the manners of the Gauls.” How near are those words to the saying of the apostle! Being abominable - Βδελυκτοι. This word sometimes refers to unnatural lusts.
- 167. And disobedient -Απειθεις· Unpersuadable, unbelieving, and consequently disobedient. Characters remarkably applicable to the Jews through all their generations. Unto every good work reprobate - Αδοκιµοι· Adulterate; like bad coin, deficient both in the weight and goodness of the metal, and without the proper sterling stamp; and consequently not current. If they did a good work, they did not do it in the spirit in which it should be performed. They had the name of God’s people; but they were counterfeit. The prophet said; Reprobate silver shall men call them. 1. Though the principal part of this chapter, and indeed of the whole epistle, may be found in nearly the same words in the First Epistle to Timothy, yet there are several circumstances here that are not so particularly noted in the other; and every minister of Christ will do well to make himself master of both; they should be carefully registered in his memory, and engraven on his heart. 2. The truth, which is according to godliness, in reference to eternal life, should be carefully regarded. The substantial knowledge of the truth must have faith for its foundation, godliness for its rule, and eternal life for its object and end. He who does not begin well, is never likely to finish fair. He who does not refer every thing to eternity, is never likely to live either well or happily in time. 3. There is one subject in this chapter not sufficiently attended to by those who have the authority to appoint men to ecclesiastical offices; none should be thus appointed who is not able, by sound doctrine, both to exhort and convince the gainsayers. The powers necessary for this are partly natural, partly gracious, and partly acquired. 1. If a man have not good natural abilities, nothing but a miracle from heaven can make him a proper preacher of the Gospel; and to make a man a Christian minister, who is unqualified for any function of civil life, is sacrilege before God. 2. If the grace of God do not communicate ministerial qualifications, no natural gifts, however splendid, can be of any avail. To be a successful Christian minister, a man must feel the worth of immortal souls in such a way as God only can show it, in order to spend and be spent in the work. He who has never passed through the travail of the soul in the work of regeneration in his own heart, can never make plain the way of salvation to others. 3. He who is employed in the Christian ministry should cultivate his mind in the most diligent manner; he can neither learn nor know too much. If called of God to be a preacher, (and without such a call he had better be a galley slave), he will be able to bring all his knowledge to the assistance and success of his ministry. If he have human learning, so much the better; if he be accredited, and appointed by those who have authority in the Church, it will be to his advantage; but no human learning, no ecclesiastical appointment, no mode of ordination, whether Popish, Episcopal, Protestant, or Presbyterian, can ever supply the Divine unction, without which he never can convert and build up the souls of men. The piety of the flock must be faint and languishing when it is not animated by the heavenly zeal of the pastor; they must be blind if he be not enlightened; and their faith must be wavering when he can neither encourage nor defend it. 4. In consequence of the appointment of improper persons to the Christian ministry, there has been, not only a decay of piety, but also a corruption of religion. No man is a true Christian minister who has not grace, gifts, and fruit; if he have the grace of God, it will appear in his holy life and godly conversation. If to this he add
- 168. genuine abilities, hewill give full proof of his ministry; and if he give full proof of his ministry, he will have fruit; the souls of sinners will be converted to God through his preaching, and believers will be built up on their most holy faith. How contemptible must that man appear in the eyes of common sense, who boasts of his clerical education, his sacerdotal order, his legitimate authority to preach, administer the Christian sacraments, etc., while no soul is benefited by his ministry! Such a person may have legal authority to take tithes, but as to an appointment from God, he has none; else his word would be with power, and his preaching the means of salvation to his perishing hearers. GILL, "They profess that they know God,.... That there is a God; that there is but one, only, true, and living God, the God of Israel, as professed by the Jews; and that this God is Father, Son, and Spirit, as believed by the Christians: for the persons the apostle speaks of were judaizing Christians. Yet this knowledge was but notional; it lay in theory and profession only; they had not a spiritual experimental knowledge of God in Christ, which only has eternal life connected with it: but in works they deny him. The Syriac, Arabic, and Ethiopic versions read, "in their own works"; they were not professed, but practical atheists; they owned there was a God, and boasted of their knowledge of him; but their lives and conversations showed that they had no true knowledge of him, and that the fear of him was not before their eyes; these gave the lie to their profession; they practically denied that faith they professed to hold, and the power of godliness, of which they had the form. Being abominable; in the sight of God, however esteemed by men; and notwithstanding the vizor and mask of sanctity and religion they put on, which could not screen them from the omniscience of God, who will one day declare he knows them not, and will bid them depart from him, being workers of iniquity. And disobedient; to God; to his law, and Gospel; to his ministers and churches; and even to parents and civil magistrates; for of this cast were the false teachers, and their followers, as maybe learned from many passages. And unto every good work reprobate: or "unaccustomed", unused to them, as the Arabic version renders it; or rather "without judgment", and understanding, concerning them; there was no good in them, nor was it in them to do good; to do good they had no knowledge, nor any inclination; they were unfit for it, and had not a capacity to perform it; they were not good themselves, and therefore could not do good; the tree must first be made good, ere its fruit will be good; they were without Christ, and without his Spirit, and grace, without which no man can do anything that is spiritually good; they had no true faith, and therefore what they did was sinful; they had neither right principles, from which, nor right ends to which they acted, and therefore were not qualified for the performance of good works; which require that men should be good men, created in Christ Jesus, be believers in him, and have principles of truth and love, and views to the glory of God. JAMISO , "They profess — that is, make a profession acknowledging God. He does not deny their theoretical knowledge of God, but that they practically know Him. deny him — the opposite of the previous “profess” or “confess” Him (1Ti_5:8; 2Ti_
- 169. 2:12; 2Ti_3:5). abominable —themselves, though laying so much stress on the contracting of abomination from outward things (compare Lev_11:10-13; Rom_2:22). disobedient — to God (Tit_3:3; Eph_2:2; Eph_5:6). reprobate — rejected as worthless when tested (see on Rom_1:28; see on 1Co_9:27; see on 2Ti_3:8). RWP, "They profess (homologousin). Present active indicative of homologeō, common verb (homou, legō) as in Rom_10:10. Eidenai (know) is second perfect active infinitive of oida in indirect assertion. By their works (tois ergois). Instrumental case. They deny (arnountai). Present middle of arneomai, old verb, common in the Gospels and the Pastoral Epistles (1Ti_5:8; Tit_2:12; 2Ti_2:12). Abominable (bdeluktoi). Verbal adjective from bdelussomai. Only in lxx and here. Disobedient (apeitheis). See note on Rom_1:30. Reprobate (adokimoi). See note on 1Co_9:27; Rom_1:28. CALVI , "16They profess that they know God He treats those persons as they deserve; for hypocrites, who give their whole attention to minute observances, despise fearlessly what constitutes the chief part of the Christian life. The consequence is, that they display their vanity, while contempt of God is manifested in open crimes. And this is what Paul means; that they who wish to be seen abstaining from one kind of food — indulge in wantonness and rebellion, as if they had shaken of the yoke; that their conduct is disgraceful and full of wickedness, and that not a spark of virtue is visible in their whole life. For they are abominable, disobedient, and to every good work reprobate. When he calls them , βδελυκτούς (237) abominable, he seems to allude to their pretended holiness, to which they gave their earnest attention. But Paul declares that they gain no advantage, for they do not cease to be profane and detestable. With good reason does he accuse them of disobedience; for nothing can be more haughty than hypocrites, who exert themselves so laboriously about ceremonies, in order that they may have it in their power to despise with impunity the chief requirements of the law. We may appropriately interpret the word ἀδόκιµοι reprobate in an active signification; as if he had said, that they who wish to be thought so sagacious instructors in trifles — are destitute of judgment and understanding as to good works. (237) “1.They are said to be βδελυκτοί abominable, or shamefully addicted to all manner of evil. The word in the original, denotes the heinousness of those practices in which they allow themselves; and is derived from a word that signifies to send
- 170. forth an offensivesmell. For all sentiments of right and good are not so totally lost and obliterated among mankind, but that there are some things which even pagans would detest. 2.They are said to be also ἀπειθείς disobedient, which expression imports perseverance and obstinacy in an evil course. They will by no means — by no importunity — by no arguments whatever, be dissuaded from practices so unjustifiable and detestable in their own nature. They are resolved to run on, whatever it costs them — to continue in sin, and in the profession of religion at the same time, which is the greatest absurdity imaginable. 3.They are said, lastly, to be πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιµοι reprobate to every good work; which signifies a disinclination to everything that is good, to everything that is worthy of praise. ‘ word may be taken, as it is observed, either actively or passively, and so may signify not only to be disappointed by others, but to disapprove themselves; in which latter sense we must, at present, principally understand the phrase. They disapprove all that which claims their approbation and esteem; and are disaffected to all that good which the religion they profess would oblige them to the practice of. The expression, therefore, does not so much signify their omission of what is good, as their disinclination to it; but it further denotes that, if they do anything at all in religion, it is what they neither delight in, nor can endure. ‘ good work’ is an expression of such latitude, that it may comprehend all the works of piety, mercy, and common justice. And so it is fit we should understand it in this place. Whatever they do of this kind, their hearts are averse to it, and they bear a disaffected mind to it all. And such as here described, persons may be found to be, notwithstanding their profession.” — Howe. BURKITT, "Behold here the dismal character of many hypocritical persons in the Jewish church. They professed the knowledge of God, the true God, but in their works, in their actions, they denied him, and so became abominable both to God and man, disobedient to the law, and averse to every good work. Here learn, 1. That hypocrites are generally great professors, they profess great knowledge of God, and great zeal for him. 2. That to deny God is a very heinous sin, and an abominable wickedness; There is a twofold denial of God, first, in words expressly and openly; secondly, in practice, closely and consequentially. They profess that they know God, but in works they deny him. There may be at once a professing of God, and a denial of him: many a man's practice speaks aloud, that there is no God, when he makes a fair confession and profession of him with his mouth and tongue. Learn, 3. That no sorts of persons are so odious to God, and abominable in his sight, as those who make a profession of his holy name and truth, but walk contrary in
- 171. their lives totheir profession. SIMEO , "FALSE PROFESSORS DESCRIBED Tit_1:16. They profess that they know God; but in works they deny him. AT a time when the profession of godliness is everywhere abounding, it is of peculiar importance to lay down marks whereby the upright may be distinguished, and the hypocritical be put to shame. There have ever been in the Church, many, whose characters would not bear investigation, and whose conduct was the very reverse of what their profession required. In the days of the Apostle there were “many unruly and vain talkers and deceivers, who subverted whole houses, teaching things which they ought not, for filthy lucre sake [ ote: ver. 10, 11.]:” and of these he hesitated not to declare, that “whilst they professed that they knew God, they in works denied him.” ow, as such persons abound in all ages, I will enter into a fuller consideration of the character here delineated ; and observe respecting it, that it is, I. A common character— [As all who were the natural descendants of Abraham were considered as professing the faith of Abraham, even whilst they were living altogether without God in the world; so all who name the name of Christ are considered as Christians, though they never think of departing from any iniquity which their hearts affect. But it is not of such persons that I intend to speak. The persons mentioned in my text evidently wished to be regarded as religious : and therefore it is to persons of that description that my attention shall be confined. These, indeed, embrace a great variety of character: for, whilst some take up religion in a formal kind of way, as a means of gaining a reputation for sanctity, others vaunt themselves in an experience of its power upon their souls. Of the former class are those whom St. Paul speaks of, when he says, “Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident, that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law [ ote: Rom_2:17-20.].” Of the latter class are they whose hearts have been impressed in a measure with divine truth, and brought in some degree under the power of religion, but who yet hold fast some secret lusts which they will not part with. Of such the Prophet Isaiah speaks: “They call themselves of the holy city, and stay themselves upon the God of Israel [ ote: Isa_48:2.].” Of such also God speaks by the Prophet Ezekiel: “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 : for with their mouth they shew much love, but their heart goeth after their covetousness [ ote: Eze_33:31.].”
- 172. ow, of boththese classes there are very many in the present day. At a former period, the pharisaical class were the more numerous ; but at this time the hypocritical. In some respects they differ widely from each other, and hold each other in contempt : but, in the main point, they are agreed; namely, in not walking agreeably to their profession. either the one nor the other give themselves up wholly to their God : some hidden abomination, like a worm at the root, impedes their fruitfulness in good works, and prevents them from “bringing forth any fruit to perfection.” Were I to distinguish between them, I should say, the one profess religion generally ; the others profess religion of a superior cast : but, when the whole of their spirit, and temper, and conduct, are compared with the Scripture- standard, they shew that their hearts are not right with God ; and that, whilst “they draw nigh to him with their lips, their hearts are far from him [ ote: Isa_29:13.].”] It is also, II. An awful character— In two respects do these persons fearfully betray their extreme folly and wickedness: 1. They grievously dishonour God— [In proportion as they profess a zeal for God, is God implicated, if I may so say, in the evils which they commit. ot that God has indeed any responsibility on their account: but an ungodly world, who hate religion, will take occasion to condemn religion itself for the faults of those who profess it, yea, and to “blaspheme the very name of God himself on their account.” Unreasonable as it is that “the way of truth should be evil spoken of” on account of those who walk not according to its dictates, still this is what men will do, in vindication of themselves, and for the purpose of decrying all serious godliness [ ote: 2Pe_2:2. Rom_2:23-24. 1Ti_6:1.]. But this greatly aggravates the guilt of those who thus expose religion to contempt, and cast a stumbling-block in the way of a perishing world. Truly it were “better that a millstone were hanged about the neck of such persons, and that they should be cast into the sea,” than that they should continue to involve themselves in such tremendous guilt.] 2. They fatally deceive their own souls— [ o persons are less disposed to suspect themselves than these. Their profession stands with them in the place of practice. They think only of what they do; but never reflect on what they leave undone. If they “say, Lord, Lord,” it never comes into their minds to inquire how far they “do the things which he requires of them.” The godly themselves express not a greater confidence of their state before God, than these. Hence it is that they are so frequently warned against self-deceit; “If a man think himself to be something when he is nothing, he deceiveth himself [ ote: Gal_ 6:3.].” And again; “If any man seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man’s religion is vain [ ote: Jam_1:26.].” Of such persons there is little, if any, hope: because they imagine themselves already
- 173. possessed of allthat the Gospel offers, and therefore are deaf to the invitations and entreaties which they deem applicable only to persons less favoured than themselves.] Such an one is truly, III. A pitiable character— In the midst of light “they walk on still in darkness”— [Professing that they know God, they take, of course, the Scriptures for their guide: but, with respect to the real life of godliness, they are yet ignorant, because that “darkness has blinded their eyes [ ote: 1Jn_2:11.].” In truth, they see every thing through a wrong medium, and as it were with a jaundiced eye; and the very principles which they profess serve only to beguile them to their ruin. Unhappy souls! “whose very light is darkness [ ote: Mat_6:23.],” and whose knowledge causeth them to err [ ote: Isa_47:10.]!] With all imaginable opportunities for salvation, they improve not any for their good— [They have the ordinances of religion, yea, and take pleasure in them too [ ote: Isa_ 58:2.]; but they remain unhumbled, and “uncircumcised both in heart and life.” The very word they hear, which to others is “a savour of life unto life,” proves to them only “a savour of death unto death [ ote: 2Co_2:16.].” The more formal of these characters satisfy themselves with a mere round of duties; and the more enlightened of them place their own feelings and conceits in the stead of vital godliness; and thus both the one and the other turn the very means of salvation into occasions of augmented guilt and misery. The very sun and rain, which ripen others, do but prepare them for fuel in the fire of hell [ ote: Heb_6:7-8.].] Buoyed up with the most glorious hopes and prospects, they have nothing awaiting them but the most fearful disappointment— [They dream of heaven at the termination of their earthly pilgrimage: but, alas! what horror will seize hold upon them at the instant of their departure hence! It is not only the tree which bears bad fruit, but that which bears not good fruit, that will be cast into the fire [ ote: Mat_7:19.]: not those only who had no lamps, but “those whose lamps were destitute of oil, that will be cast into outer darkness, where is weeping and wailing and gnashing of teeth [ ote: Mat_25:8-12. with Mat_8:12.].” They will carry their delusive hopes even to the bar of judgment: but their claims will be disallowed, and their pleas be of no avail [ ote: Mat_7:22-23.]. Their eyes will then be opened to see their folly; and they will be left to reap for ever the fruit which they have sown [ ote: Gal_6:7-8.].”] Let me now entreat you to inquire into,
- 174. 1. Your profession— [Thinknot that a merely speculative knowledge, however extensive it be, will suffice. To know God aright, you must know him, as reconciled to us in Christ Jesus; and must so know him, as to renounce every other hope, and to rely altogether on Christ alone. Then only do we know him aright, when we “cleave unto Christ with full purpose of heart.”] 2. Your practice— [It is to little purpose that we hear and approve of the word, “unless we be doers of it also [ ote: Jam_1:22-25.]:” nor can we have any satisfactory evidence that we know God, except by obeying his commandments [ ote: 1Jn_2:3.]. See, then, that with your profession there be also a holy consistency of conduct: and take care to “shew forth your faith by your works.”] PULPIT, "By their for in, A.V. They profess that they know God (comp. Rom_2:17- 20). The arrogant claim to be God's people and to superior holiness, while all the while they were denying God by their evil deeds, and bringing dishonor upon his ame among the Gentiles, was a marked feature of the Jews in St. Paul's time. Abominable ( βδελυκτοὶ ); objects or causes of disgust; only here in the ew Testament, but found in the LXX. But βδέλυγµα and βδελύσσοµαι are not uncommon. Reprobate ( ἀδόκιµοι ); as 2Ti_3:8 (where see note). This picture of the circumcision is indeed sad. BI, "They profess that they know God Conventional Christians I. Conventional Christians are professional atheists. II. Conventional Christians are practical atheists. 1. They deny God’s authority in everyday life; ignore the claims He has upon their existence, powers, possessions. 2. They deny His teaching, He teaches that spiritual interests are supreme. They declare in their daily life that temporal interest are paramount. He teaches that no man should live to himself, but should be inspired by that benevolence that will
- 175. promote the commonweal. But they practically declare that self-interests are supreme, that every man should work for himself, regardless of the common good. He teaches to honour all men on account of what they are. They declare that those only are to be honoured who are endowed with wealth, and move in the pageantry of worldly pomp and power. (Homilist.) The judgment of hypocrisy I. Hypocrisy the occasion of atheism. False and inconsistent professors cause more scepticism than the active propagandism of infidels. II. Hypocrisy is offensive even to the ungodly. III. Hypocrisy is practical disobedience. The law is first for the spirit, then the letter: for the life through the heart. IV. Hypocrisy universally condemned. Though in appearance full of “good works,” the hypocrite is condemned as destitute of any. (F. Wagstaff.) Hypocrites in the Church I. There will always be hypocrites in the church. Although the Lord could easily and at once purge His floor of them, yet in great wisdom He suffereth them. 1. In regard of His own glory, that His holiness might appear in the daily discovering of them and purging His Church; for he cannot abide that hypocrites should go in the tale and account of His children. But one time or other, one way or other, will be sanctified in all them that come near Him; at which time His glory also shineth out unto others in their just judgment. 2. In regard of the wicked, that they should the more stumble at the truth by reason of some hypocrites among professors. 3. In regard of the godly, that they should partly be exercised by this means, and partly driven to examine what truth is in them.
- 176. 4. In respectof the truth itself, which getteth some testimony hence, as Christ on the cross by the very title of His enemies, affirming that He was the King of the Jews. II. The character of the hypocrite. 1. The hypocrite is a great professor of religion, and hence cometh to be answerable to his name, in seeming to be, and sustaining the person that he is not. As a clown or knave on a stage playeth the part of a noble, or king, but is well known to be the next remove from a rogue, so these fellows whom the apostle noteth have often in their mouths the name of God and of Christ, the title of the Church, and pretend great knowledge of God and cunning in the Scriptures, and other ecclesiastical writings; yea further, make a great show of faith and pity, and if bare profession would lead to heaven, these could not be the least or last there. And to make this a little more plain, an hypocrite can carry himself so level and even in his course, as no man shall be able outwardly to accuse him, or impute anything unto him, no more than the disciples could accuse Judas, when every man said, “Master, is it I?” but none of them said, Master, is it Judas? 2. The second note is in these words, But indeed they deny him. That is, all the religion of an hypocrite is only in outward profession, separated from the inward sincerity of the heart. All that we have spoken of him is but a lifeless form of godliness, in which the power of it is denied (2Ti_3:5). Men may be said to deny a thing three ways. 1. With the tongue. 2. With the heart; thus the atheist denieth God (Psa_24:1). 3. With the life or actions, which is here properly meant. For ask the tongues and words of these men concerning their courses, all will appear to be fish whole, but ask their lives, and you shall hear their works (which are far more evident witnesses with or against a man, than his words) speak otherwise. Or, grant they do many glorious works to the eye, yet even herein after a sort God is denied, in that they are lame, and, indeed, carcases of good actions, without any soul to quicken them; all is external, and in such works they may be very busy, but spiritually they perform nothing. 3. The third note or character, is in a further degree of the sin, in that they are said, rebellious to God’s commandment, and disobedient to the doctrine of God. The Word giveth us to discover two vices in these titular Christians. (1) Infidelity.
- 177. (2) Rebellion, orin one word, the want of the obedience of faith. True it is they make a great show of faith, but the apostle distinguisheth of faith; one kind is feigned, another is unfeigned: the former may be joined with much knowledge, much talk of piety, but never with a pure heart and good conscience, as the latter. ow this unfeigned faith, being the mother and mistress of unfained obedience, and the only root whence this fruit can bud and blossom, whosoever are destitute of the former cannot but be barren of the latter. What are the fruits of unbelief, see Act_17:5; 2Th_3:2; Heb_3:12. 4. The fourth note is yet in a further degree of the sin, and goeth near the detection of him; when after long custom in sin, and cracking his conscience checking him, he becomes as a crazy pitcher which is unfit to hold water; so is he reprobate to every good duty; now can he do nothing but rush into sin thick and threefold, and dowse himself over head and ears in impiety. III. The miserable condition of the hypocrite. They are abominable to God, which appeareth both 1. In their persons. 2. Their actions. 3. Their punishment. For their persons, they are but half Christians, neither hot nor cold, and therefore the Lord cannot digest them, compared to cakes but half baked (Hos_7:10), and not turned on the other side. Seeing, therefore, they are such as withdraw their best part from God, the soul of God can take no pleasure in them. Their actions, although never so good in themselves, never so specious unto others, yet are abominable unto God. Yea, in their most devout services, they do nothing but (as Ephraim) compass the Lord with lies, and deceit (Hos_11:12). Their punishment showeth them to be every way abhorred of God; for as men deal with things they hate, so the Lord 1. Casteth them out of His sight (Job_13:16). The hypocrite shall not come before Him, the workers of lies shall not enter within the walls of that holy city. Yea, sometimes they are cast out of His presence, as Cain was, even out of the visible Church, as they are ever out of the invisible, to show that they shall never be endured hereafter. 2. Destroyeth them; for their destruction from the Lord sleepeth not, but shall surprise them; perhaps while they are in the body, as Ananias and Sapphira, but certainly hereafter. (T. Taylor, D. D.)
- 178. Professing God, butdenying Him Here learn 1. That hypocrites are generally great professors: they profess great knowledge of God, and great zeal for Him. 2. That to deny God is a very heinous sin, and an abominable wickedness: there is a twofold denial of God; first in words, expressly and openly; secondly, in practice, closely and consequentially; “They profess that they know God; but in words they deny Him.” There may be at once a professing of God, and a denial of Him; many a man’s practice speaks loud, that there is no God, when he makes a fair confession and profession of Him with his mouth and tongue. 3. That no sorts of persons are so odious to God, and abominable in His sight as those who make a profession of His holy name and truth, but walk contrary in their lives to that profession. (W. Burkitt, M. A.) A tarnished Christian “I laid aside a coin one day but did not remember just where I had put it, till one day I found it in a comer, encrusted with rust. At first, I thought it was copper, but careful examination proved it to be silver. It had lain there so long that it was tarnished and unrecognisable. Just as many Christians, alas I are so covered with the grime and filth of this world that it is no wonder that the unconverted and Christians look upon them as copper instead of being good silver.” Inconsistencies of Christians In true kindness of heart, sweetness of temper, open-handed generosity, the common charities of life, many mere men of the world lose nothing by comparison with such professors; and how are you to keep the world from saying, “Ah! your man of religion is no better than others; nay, he is sometimes worse!” With what frightful prominence does this stand out in the answer--never-to-be-forgotten answer--of an Indian chief to the missionary who urged him to become a Christian. The plumed and painted savage drew himself up in the consciousness of superior rectitude; and with indignation quivering on his lip and flashing in his eagle eye, he replied, “Christian lie! Christian cheat! Christian steal!--drink!--murder! Christian has robbed me of my lands, and slain my tribe!” adding, as he turned haughtily away, “The devil, Christian! I will be no Christian.” Many such reflections teach us to be careful how we make a religious profession! And having made the profession, cost what it may, by the grace of God let us live up to it; and act it out. It is better not to vow, than, having vowed, not to pay. (T. Guthrie, D. D.)
- 179. Religion not tobe rejected because of hypocrites Many people are offended with the profession of religion, because all are not religious who make a profession. A little consideration will correct this error. Does the sheep despise its fleece because the wolf has worn it? Who blames a crystal river because some melancholy men have drowned themselves in its streams? The best drugs have their adulterants. And will you refuse an opiate, because some have wantonly poisoned themselves with it? Though you have been cozened with false colours, yet you should not dis-esteem that which is dyed in grain. He is a bad economist who, having a spot in his garment, cuts off the cloth, instead of rubbing off the dirt. God rejects all religion but His own. (T. Seeker.) .