Verse-by-Verse Bible Commentary
Titus 1:8

Clarke's Commentary

Verse 8. A lover of hospitality — φιλοξενον. A lover of strangers. 1 Timothy 3:2. Instead of φιλοξενον, one MS. has φιλοπτωξον, 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 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 honour, nor magisterially rigid in the exercise of his ecclesiastical functions. Qualifications rarely found in spiritual governors.

Bridgeway Bible Commentary

1:1-16 THE NEED FOR ELDERS

God appointed Paul to be a preacher of the gospel, but Paul knows that this work involves more than merely the announcement of a message. God has chosen sinners to be his people, and Paul’s first aim is to present the gospel in such a way that he can lead these people to eternal life. More than that, Paul wants to go on and instruct them in the Christian truth, so that they might develop practical godliness in their lives. His writing to Titus in Crete is in accordance with this wide-ranging responsibility (1:1-4).
Affairs in the churches of Crete were far from satisfactory, partly because the churches had no elders to provide the right sort of leadership. Paul was aware that time was needed for spiritual ability to show itself, and therefore he had been in no hurry to appoint elders during his brief time in Crete. Instead he left Titus to attend to this matter, while he himself moved on to other countries. He now writes to Titus from one of those countries and repeats instructions he gave earlier in Crete (5).

As in his letter to Timothy, Paul outlines certain minimum requirements for those who hold positions of leadership in the church. Such people must be blameless in conduct, firm in their understanding of Christian truth, and capable at both teaching truth and exposing error (6-9). (For fuller discussion on the character and responsibilities of elders see notes on 1 Timothy 3:1-13.)

Strong and suitably gifted elders are especially necessary because of the craftiness of false teachers, in particular the Judaisers. These false teachers move around private homes, where they soon gain people’s interest through their unusual interpretations and clever arguments. In this way they make money, even though the things they teach are nonsense (10-11). They take advantage of what Paul sees as a weakness among the people of Crete in general, namely, their readiness to accept anything that appears to make life easier and more enjoyable, whether such things are true and wholesome or not (12-14).
The Judaisers were apparently insisting on ritual purity, but Paul asserts that if a person is spiritually and morally pure, ritual purity has no meaning. Wrong belief in relation to these things is a serious matter, because belief determines character. Wrong belief corrupts the mind, and the actions that follow are likewise corrupted. The false teachers and their followers do not know God as they claim, but in his sight are unclean and therefore unable to do anything good (15-16).

Coffman's Commentaries on the Bible

but given to hospitality, a lover of good, sober-minded, just, holy, self-controlled;

"The absence here of any unusual or exceptional qualities shows again the realistic approach of the apostle." R. V. G. Tasker, The Pastoral Epistles (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1957), p. 186. Upright, honest, clean family men are those to be sought out and appointed. However, the words "just and holy" indicate that they must also be God-fearing, righteous, and deeply devoted to holy religion. Any "nice fellow" is not necessarily elder material.

Given to hospitality … For special comment on the subject of hospitality, see my Commentary on Hebrews, pp. 342-344. Hospitality in the New Testament sense does not mean merely entertaining one's friends, but far more.

Barnes' Notes on the Whole Bible

But a lover of hospitality - Notes, 1 Timothy 3:2.

A lover of good men - Margin, “or things.” The Greek (φιλάγαθος philagathos) means, a lover of good, and may apply to any thing that is good. It may refer to good men, as included under the general term good; and there is no more essential qualification of a bishop than this. A man who sustains the office of a minister of the gospel, should love every good object, and be ever ready to promote it; and he should love every good man, no matter in what denomination or country he may be found - no matter what his complexion, and no matter what his rank in life; compare the notes at Philippians 4:8.

Sober - Notes, 1 Timothy 1:2.

Just - Upright in his dealings with all. A minister can do little good who is not; compare the notes at Philippians 4:8.

Holy - Pious, or devout. Faithful in all his duties to God; Notes, 1 Timothy 2:8.

Temperate - ἐγκρατῆ egkratē. Having power or control over all his passions. We apply the term now with reference to abstinence from intoxicating liquors. In the Scriptures, it includes not only that, but also much more. It implies control over all our passions and appetites. See it explained in the notes at Acts 24:25; compare 1 Corinthians 7:9; 1 Corinthians 9:25; Galatians 5:23.

Calvin's Commentary on the Bible

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 well, who is not also ready to learn. Augustine praises highly a saying of Cyprian: “Let 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 translateφιλάγαθον devoted to kindness, rather than with Erasmus, “a 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.

Smith's Bible Commentary

Not much is known about Titus. Paul makes slight references to him in the Corinthian epistles. Outside of that we know very little about Titus, except what we can pick up in the book. Evidently he was a convert of Paul, as was Timothy, because he calls him his "beloved son" as he did Timothy. He wrote his epistle to Titus at about the same time that he wrote the first epistle to Timothy. There is a similarity between the two epistles, in that in both of them Paul is establishing the order within the churches the appointment of the elders and the various other offices within the church and the functions of the various groups within the church.

And so with that brief background lets turn directly to the book as Paul introduces himself here as

Paul, a servant of God ( Titus 1:1 ),

The Greek word is "douleuo", which is "slave". It is a title of humility but in the same token it is a title of pride. What greater thing could a person be than the servant of the Eternal living God, the Creator of the universe? And so he sees himself. Moses was called a servant or a slave of God, as was so many in the Old Testament. And so Paul begins his book to Titus by the declaration of himself as a slave of God.

and an apostle of Jesus Christ, [or an envoy of Jesus Christ] according to the faith of God's elect, and according to the truth which is after godliness ( Titus 1:1 );

So Paul a servant of God writing to Gods' elect, the faithful, who are seeking the truth which is after godliness.

In the hope of eternal life, which God, that cannot lie, promised before the world began ( Titus 1:2 );

Now I do not know where God promised eternal life before the world began, except that God existed before the world began. This word 'eternal' is the Greek word aionios, which is age abiding life. And it is important that we recognize that this is more than duration, it is quality of life.

When the rich young ruler came and fell at the feet of Jesus and said, Good Master, what good thing must I do to inherent eternal life, he was using this same Greek word, this age-abiding life. He no doubt had been observing the life of Jesus and he saw that there was a quality in the life of Jesus that was above and distinct from anyone else he had ever seen. There was this glorious quality of life, this age-abiding life. And so his quest was for this quality of life, as well as the duration.

Now God has given to us the hope of eternal life. This of course was promised by Jesus Christ when He said to Nicodemas, "That God so loved the world that He gave His only begotten Son that whosoever believes in Him should not perish but have everlasting life" ( John 3:16 ). It is a blessed hope that we have a hope that has been confirmed by the resurrection of Christ from the dead.

So Peter in his epistle said, "Thanks be unto God who has begotten us again unto a living hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible, undefiled, that fades not away, reserved in heaven for you who are kept by the power of God." ( 1 Peter 1:3-5 )

There is the promise in the Bible to those who would believe in Jesus Christ, that God will give to them the gift of eternal life. We read, "this is the record God has given to us eternal life, the life is in the Son. And he who has the Son has life" ( 1 John 5:11 ).

It is reasonable to assume that this promise of eternal life is a valid promise. As we look at nature, we see that God has created in nature the very hope of resurrection in the principles of nature, in the planting of a seed into the ground. The seed, first if all dies before it comes into new life, then the form that comes out of the ground isn't the form that you planted because all you planted was a bear seed, and God gives it a body as pleases Him. And so in the resurrection of the dead; planted in corruption but raised in incorruption, planted in weakness, raised in power; planted in dishonor raised in glory; planted as a natural body but raised in a spiritual body.

This past week as we were up at the conference center I saw one of these little caterpillars crawling along, and I was reminded of our little girl, when she was a little girl. She is now a young lady, let's settle for that. How excited she was one day when she came running into the house and said, Daddy, daddy, there is a furry coat walking outside.

And as I watched that little caterpillar as it was crawling along, I realized that it existed in a body that was designed to do just what it was doing, crawl along the earth. I could imagine that, that little caterpillar could in his mind wish that maybe it could fly, but the body is not designed to fly. The body of a caterpillar, with all of its legs, is designed to just crawl across the ground. But one day the little caterpillar crawls up the wall of the house and exudes a little glue, spins chrysalis around itself. And in time that chrysalis will begin to shake and jerk with convulsive movements until it breaks open and there unfold the beautiful gold and black wings, and the tiger swallow tail butterfly begins to fly across the yard, over the fence, over the fields and away.

What has happened is a metamorphosis in nature; it's a change of body, where the caterpillar went into the chrysalis-state. If you had taken during the chrysalis-state and pinch the chrysalis, juices would have just popped out all over, nothing but juice. But yet it formed into that glorious tiger swallow tail butterfly, which incidentally has the identical markings to the butterfly that laid the egg that hatched the caterpillar. Now there you find a change of body that is now a new body designed for a totally different environment.

So God, when He made our bodies designed them for the environment of the planet earth. But it is reasonable to believe that if God brought forth resurrection in a seed into a beautiful flower, the seed that germinated or died, if God can change a caterpillar into a butterfly and give it a body for a totally new environment, then God can also give us a body that is adapted for a totally new environment. And that is exactly what the Bible teaches. Even as we have born the image of the earth and have been earthy, so shall we bear the image of the heavens; God has made this body and adapted it for the earth. And so we know when this earthly tabernacle, our bodies dissolve, we then have a building of God that is not made with hands that's eternal in the heavens. So then, "we who are in these bodies often groan, earnestly desiring to be delivered, not that I would be unclothed [or unbodied] but clothed upon with the body which is from heaven" ( 2 Corinthians 5:4 ).

So the Bible teaches that for the child of God there is no death, there is only a metamorphosis, a change of body as I move from the tent to the house. The hope of eternal life, a building of God not made with hands, eternal in the heavens. That new body that God has prepared for me, simply because of my faith, belief, and trust in Jesus Christ. Oh, what a glorious gift and what a glorious hope we have.

Now, outside of Jesus Christ I know of no real hope beyond just life, as it is in this span of seventy years, plus or minus. Live like a hog, die like a dog and it is all over, you know. That's all you got to look forward to, because that's all that she wrote. Paul said that if our hope were in this world only, we would be miserable. Man, if I thought, Hey, this is it, all of the purposes and everything else that are accomplished in this span now, and looked around and see God's best, I would think, oh, help. I would be miserable. But I have a hope that sustains me, that keeps me going when things are dark. I have a hope that sustains me when things are going against me, and I'm discouraged, there is that hope that keeps me going. Hope is so vital and hope is so important to existence to keep you going, and it's amazing how hope can just keep you going.

We've mentioned before the experiments done with the Norwegian wharf rats. There are some corollaries. They put them in these tubs, and they spray these tubs constantly with water so that they couldn't roll over and float. And the rats drowned in an average of seventeen minutes. Then with an experimental group, as they were about to drown, they would take some of the rats, lift them out of the tub, dry them off, put them back in their cages, feed them, and let them live a normal life again. And then later on after they had recovered fully, their health, they put them back in the tubs under the same conditions. And these rats that lasted an average of seventeen minutes, now were able to survive for thirty-seven hours. Interestingly enough, the psychologist who conducted the experiments contributed it to the fact that the rats had experienced a salvation experience; that is, they had almost drowned when they were saved, so they kept hoping for salvation again. That kept them going, not just seventeen minutes, now it kept them going thirty-seven hours. The hope made that much difference.

Oh, what a glorious hope we have. Don't let anybody take it away from you, that hope that is in Jesus Christ of eternal life that is made by God, the promise of God, something so sure. God, who cannot lie, God's Word that cannot fail, has given to us the promise of eternal life, and thus the hope of eternal life. And so we live in hope of eternal life, which God, that cannot lie, promised before the world began.

But hath in due time manifested his word through the preaching, which is committed unto me according to the commandment of God our Saviour ( Titus 1:3 );

Now the plan of redemption existed before the world because God knows all things. Now don't ask me why God, if He knew man was going to fall, created man. I don't know the ways of God. God told me I wouldn't know the ways of God. He said, My ways are not your ways; My ways are beyond your finding out. So for His purposes and for His reasons, God created man knowing that man would fail, knowing that man would fall. But He also predestined the method of redemption, purposing to send His Son to reveal His love, so that those that would believe in Him would have the hope of eternal life through Him.

And so in due time --you see, time finally caught up with God. In this one aspect we are still behind, in a lot of other aspects, but as we were explaining the eternal nature last Thursday night, for you that were here, how that God is outside of the time continuum. So that God looks at the whole spectrum of time with just one glance. He sees the end and the beginning with just one glance. So it isn't six thousand years ago, or two thousand years from now, God sees it all right now, the whole thing. He sees the entire picture, looking at the whole picture at one glance. I see it within the time continuum as it's passing by me, but God looks down and sees the whole thing at once. And so that plan of eternal life, the plan of redemption existed before the world began, but in due time God has made it known unto man.

And Paul said, "To him was committed the preaching of this glorious commandment of God and our Savior." Now he is addressing the letter,

To Titus, my own son after the common faith: Grace, mercy, and peace ( Titus 1:4 ),

As with the epistle to Timothy, he includes the mercy with the grace and peace, which are Paul's common salutations.

from God the Father and the Lord Jesus Christ our Saviour ( Titus 1:4 ).

I do not know why in the translation of the Bible they do not put a comma after the word "Lord", when it is coupled with Jesus Christ, so that we have a clearer distinction that the word "kurios" is a title, it is not His name. So many times we think of that as His name. It is not His name; it is His title, by which we signify relationship. If He is Lord, then we are the servants. If I call Him "Lord", the immediate relationship is I am servant. By my calling Him "Lord", I am declaring myself His servant, His Subject, His slave.

That is why Jesus said, Why do you call me Lord, Lord, and yet you do not do the things I command you? That is inconsistent. He said, Many will come in that day saying, Lord, Lord, but He will say, Hey, I never knew you. A lot of people use that title as a name, and thus they do not really understand the significance of the title. The "Lord", that is His title. His name is Jesus. "Thou shalt call His name Jesus, for He shall save people from their sins" ( Matthew 1:21 ). And "Christ" is His mission. He was the Messiah; He was to be the Messiah, the Savior. That was His mission. His name is Jesus. His title to me is "Lord". And so I like to pause and say, "The Lord, Jesus Christ." Just to make it separate from the name, giving the distinction of the title.

For this cause [Paul said] I left thee in Crete, that thou should set in order the things that are wanting, and ordain elders in every city, as I have appointed thee ( Titus 1:5 ):

Now, Crete had a very bad reputation. The people of Crete were known to be unscrupulous. They were money-mongers. There were in the ancient days, what they called the three evil C's: the Cretians, the Cicilians, and the Cappadocians. But Crete they said was the worst of all. And in fact, a Greek word, "crecia" was ultimately coined from the evilness of the Cretian people. And "crecia" is a man who is so money-hungry that he is dishonest and unscrupulous in all his dealings.

And such were the Cretians known to be, and yet in this environment there was the body of Christ. And Paul left Titus, who was much like Timothy. According to Paul in Corinthians, He had the heart of Paul. He was a trustworthy servant and companion with Paul in the Gospel. And so he left him in Crete with the purpose of ordaining elders in every city as Paul had appointed him.

Now somewhere along the line, the church got the idea that elders were to be elected. Where this idea developed, I do not know. In the New Testament the elders were always spoken of as being ordained, selected and ordained by the pastoral leadership. And so he is telling him that he is to ordain elders in every city. The qualifications:

if any be blameless, the husband of one wife, having faithful children not accused of riots or unruly. For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, [or not short-tempered,] not given to wine, no striker [and that means a guy that is cuffing people or hitting people.] ( Titus 1:6-7 ),

Somewhere along the line it must have happened that those who were appointed to the offices of bishops could not really handle their power. And thus, there are rules in the early church against the bishops, that if a bishop is striking a man or striking people, than he is to be deposed from his office.

You know, there are some people that just can't handle power. It goes to their head and they become just tyrants. And that happens even in the church, unfortunately. And so they are not to be a striker that means --it doesn't mean someone who goes on strike, but it means someone who strikes someone else with his hand or fist.

Not given to filthy lucre ( Titus 1:7 );

Which of course was hard to find in Crete because that was the characteristics of the Cretians. Those are the negatives. The positive traits is that he must be

a lover of hospitality ( Titus 1:8 ),

In those days there was a lot of travel and there weren't always good accommodations. The public inns were usually places of ill repute, immoral, and just a place of debauchery. And so when a Christian traveled, it was hard. And so there developed within the church a great hospitality to other Christians, the opening of the door. And it was a very important thing that the elders set the example and that their house be an open door so that Christians passing through would have a decent place to lodge, "a lover of hospitality".

a lover of good men, sober, just, holy [good], temperate ( Titus 1:8 );

Now as you look at these, they are pretty much just the opposite of the things he had said earlier. He said not quick to anger, and here he says, "temperate". And so it is just sort of the opposite of the negative characteristics that he had named earlier. And as you compare this with first Timothy, you'll find that the list and the qualifications are pretty much identical with what Paul gave to Timothy in the ordaining of elders, few differences.

Holding fast the faithful word as he has been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers ( Titus 1:9 ).

Or those that would ridicule Christianity. So he had to be a man of the Word. He had to be a man of sound doctrine, capable of teaching sound doctrine.

One of the greatest weaknesses of the church today is the lack of solid doctrine teaching, or the teaching of solid, sound doctrine. Too many times, the church has been, become an entertainment center. The church has sought to attract the crowd through an entertaining program, and the churches vie with one another for the most entertaining program, for the grandest organ, for the greatest choir, for the biggest productions. People with itching ears wanting to hear sermons with cute little stories and filled with jokes, no content to them, but they are very entertaining. He's an excellent orator. Oh, I never laughed so hard in all my life, oh my, is that fellow funny. Sad, because, the church is weak. What we need is sound doctrine. We need those that can teach sound doctrine and establish people in the faith and through the Word of God, prove that Jesus is indeed the Messiah, the promised One of God.

Exhorting and convincing people of the truth. For there are many unruly and vain talkers and deceivers, specially they of the circumcision ( Titus 1:9-10 ):

That is, the Judaizers, those who were safe from the ranks of the Jews. And what has Paul called them? Empty talkers; that is, there is no real content to their message. There is no real discovery of salvation through Jesus Christ in their message. They are deceivers.

Whose mouths must be stopped, because they subvert whole houses, teaching things which they ought not, for filthy lucre's sake ( Titus 1:11 ).

Men who are in the ministry for the profit, for the financial gain, willing to say the things that the people want to hear, in order that they might live a luxurious lifestyle that they want to live.

One of themselves, [Paul said] even a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies ( Titus 1:12 ).

He said, "This witness is true". Now what is he saying? That it is true, that this is true of the Cretians? They are always liars, evil beasts, slow bellies? Well it was quite true of the Cretians, many of them, but of course generalizations are never right or accurate. You can't say "all" Cretians. You can't generalize. Yes, it is true of some of them. I think when Paul said, "This is a true witness", what he is saying is, I know that someone actually said this, someone actually did say this, one of the prophets in talking of the Cretians.

And this is a true witness. [that it actually was said] Wherefore, [Paul said] rebuke them sharply ( Titus 1:13 ),

So here's Titus who is to stand up before these false teachers, these men who are out after their own glory and enrichment, and he is to rebuke them sharply,

that they may be sound in the faith. Not giving heed to Jewish fables, and the commandments of men, that turn from the truth ( Titus 1:13-14 ).

So those Judaizers that were in plagued to Paul wherever he went, who taught the people in a mixture of faith and law in order to be saved. Paul said,

Unto the pure all things are pure ( Titus 1:15 ):

Jesus said, It isn't what goes into a man's mouth that defiles a man, but what comes out, for out of the abundance of the heart the mouth speaks. So Jesus is saying really it is what is in a man's heart that is really important. "Unto the pure all things are pure." Now I've met some people that are looking for dirty little innuendoes in everything, that are always looking for some impure angle in the speech or what else to make some dirty little pun. It is a reflection of what is in their minds, what is in their hearts. "Unto the pure all things are pure." Oh God, make me pure.

But unto them that are defiled and unbelieving is nothing pure; but even their mind and their conscious is defiled ( Titus 1:15 ).

I have been around these kinds of people. I feel like taking a bath or a shower when I leave them, filth rolling out of their mouths continually.

They profess that they know God; but in their works they deny him, being abominable, and disobedient, unto every good work they are reprobate ( Titus 1:16 ).

And so Paul is warning Titus concerning these false teachers. "

Contending for the Faith

WORKS CITED

Bullinger, E.W. Figures of Speech Used in the Bible. Grand Rapids, Michigan: Baker Book House, 1968.

Clarke, Adam. The New Testament of our Lord and Savior Jesus Christ, a Commentary and Critical Notes. New York: Abingdon Press, n.d.

Henry, Matthew. Commentary on the Whole Bible. McLean, Virginia: McDonald Publishing Co., n.d.

McGarvey, John W. A Treatise on the Eldership. Murfreesboro, Tennessee: DeHoff Publications, 1950.

Milligan, Robert. An Exposition and Defense of the Scheme of Redemption. St. Louis, Missouri: Christian Board of Education, n.d.

Smith, Lynwood, ed. Old Paths Pulpit No. 2. Wesson, Mississippi: M. Lynwood Smith Publication, 1978.

Strong, James W. The Exhaustive Concordance of the Bible. McLean, Virginia: McDonald Publishing Co., n.d.

Thayer, Joseph Henry. Greek-English Lexicon of the New Testament. New York: Harper and Bros., 1889.

The Comparative Study Bible. Grand Rapids, Michigan: Zondervan Bible Publishers, 1984.

Vincent, Marvin. Word Studies in the New Testament. McLean, Virginia: McDonald Publishing Co., n.d.

Vine, W.E. An Expository Dictionary of Biblical Words. Thomas Nelson, Inc., 1985.

Contending for the Faith

But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

The New International Version renders this verse, "Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined." An elder in the Lord’s church is in every sense a gentleman; he is a good man’s man. Good men and good things enthrall him. He is hospitable; he welcomes strangers and others. A man’s wife can help or hinder him here. The man can be ever so hospitable, and the wife not be. Behind every elder stands a wife, a woman, a terrestrial angel. I do not know of another arena of life where a man’s wife and children are as great an asset as in an elder’s life and work. He cannot be without them. What a great and grave responsibility is the elder’s; what a great and grave responsibility is the wife’s and children’s! He is a man of justice, valuing the right in himself and others; he is a serious-minded man. He has self-control; he knows how to be moderate in things allowed and completely abstaining in things that are doubtful, wrong, or forbidden.

Dr. Constable's Expository Notes

A. The appointment of elders 1:5-9

Paul began his instructions with these directions to emphasize the priority of setting qualified leaders over the affairs of the local churches (cf. Acts 6:3).

Dr. Constable's Expository Notes

Paul listed 17 qualifications for an elder here. 1 Timothy 3 contains 15, but they are very similar and in some cases identical, though some here are new.

"Since the office of bishop is one of authority and power, the vices named are those to which persons in such positions are tempted." [Note: F. D. Gealy, The First and Second Epistles to Timothy and the Epistle to Titus, in The Interpreter’s Bible, 11:528.]

Social and domestic qualifications

1.    "Above reproach" (Titus 1:6), blameless, is the translation of the Greek word used in 1 Timothy 3:10 (anegkletos) to describe deacons, there translated "beyond reproach." Paul used a synonym as the first qualification of elders in 1 Timothy 3:2 (anepilempton) translated there "above reproach." The words are virtually the same and mean that the elder must have no obvious flaw in his character or conduct that would bring justifiable criticism on him or the church. Paul gave the reason for this qualification in Titus 1:7 a.

". . . the purpose of this code is identical to that of 1 Timothy 3 in that it is meant to test the candidate’s ’blamelessness.’ The broad standard appears twice at the head of the list (Titus 1:6-7; compare 1 Timothy 3:2). Then the remainder of the verses place ’blamelessness’ into a concrete framework, treating the domestic, personal and ecclesiastical aspects of the candidate’s life." [Note: Towner, 1-2 Timothy . . ., p. 224.]

2.    "Husband of one wife" (Gr. mias gunaikos aner; Titus 1:6; 1 Timothy 3:2) means he must presently be a moral husband at least. [Note: See my discussion of this qualification in the 1 Timothy notes. See also Patrick Fairbairn, Commentary on the Pastoral Epistles, Appendix B.]

3.    "Having children who believe" (Gr. tekna echon pista, Titus 1:6; 1 Timothy 3:4) adds a factor not present in 1 Timothy. While the churches in Crete appear to have been young, the fathers in them were old enough to have believing children. The elder must have his children under control. [Note: Knight, p. 290.] The context seems to limit the children to those who are still living at home and are not yet adults, assuming the elder had children. [Note: Towner, 1-2 Timothy . . ., p. 255.]

"One view understands Paul to be limiting membership in the office to those whose family members all believe; pista can certainly bear this meaning. [Note: Warren W. Wiersbe, The Bible Exposition Commentary, 2:261; and J. Vernon McGee, Through the Bible with J. Vernon McGee, 5:486, held this view.] Another view is that the term means, more generally, ’faithful’ or ’trustworthy’ (Titus 1:9; Titus 3:8; 1 Timothy 3:11; compare 1 Timothy 1:15; 1 Timothy 3:1), which quality is then delineated in the phrase that follows. While the first view is possible, it seems to place more stringent requirements on the elder than does 1 Timothy 3:4. Moreover, in view of this parallel, Paul probably means that the elder’s children are to be faithful in obeying the head of the house. In fact, the rest of the verse contrasts ’faithful’ with the charge of being wild and disobedient, which suggests a more general kind of faithfulness." [Note: Towner, 1-2 Timothy . . ., p. 255.]

This second view also seems correct since the decision to believe in Christ is the child’s, and even the best Christian parent cannot guarantee it.

"Too often, new Christians feel a call to the ministry and want to be ordained before they have had a chance to establish their families in the faith. If the children are small, the problem is not too great; but mature children go through a tremendous shock when all of a sudden their household becomes ’religious’! A wise father first wins his own family to Christ and gives them a chance to grow before he pulls up stakes and moves to Bible school. We would have fewer casualties in the ministry if this policy were followed more often." [Note: Wiersbe, 2:261. On the subject of a special "call" to "the ministry," see Edward L. Hayes, "The Call to Ministry," Bibliotheca Sacra 157:625 (January-March 2000):88-98.]

Personal qualifications

Paul next listed five vices (Titus 1:7) and then (strong "but," Gr. alla) seven virtues (Titus 1:8-9).

4.    "Not self-willed" (me authade; Titus 1:7), self-pleasing, means he is not arrogant or overbearing. He does not insist on having his own way. Such a person will usually take other people’s criticisms and suggestions. Much damage has been done in churches by elders who force their own wills on the other elders.

"God’s household manager must be a servant, not stubbornly self-willed, since it is God’s household, not his own (cf. Mark 10:41-45; 1 Corinthians 3:5-9; 1 Corinthians 4:1-2)." [Note: Fee, p. 174.]

5.    "Not quick-tempered" (Gr. me orgilon; Titus 1:7), soon angry, is also a negative trait described elsewhere as being uncontentious (1 Timothy 3:3).

6.    "Not addicted to wine" (Gr. me paroinon; Titus 1:7) also appears in 1 Timothy 3:3.

7.    "Not pugnacious" (Gr. me plekten; Titus 1:7) or violent, a striker, is also in 1 Timothy 3:3.

8.    "Not fond of sordid gain" (Gr. me aischrokerde; Titus 1:7) restates "free from the love of money" (1 Timothy 3:3) with emphasis on "making profit out of Christian service, rather than dishonest gain . . ." [Note: C. K. Barrett, The Pastoral Epistles, p. 129. See René A. López, "A Study of Pauline Passages with Vice Lists," Bibliotheca Sacra 168:671 (July-September 2011):301-16.]

"Complete honesty in financial matters and an attitude of detachment toward wealth (compare 1 Timothy 6:7-8; 1 Timothy 6:17-19) that leads to generosity are the signs of a leader who will be able to model faithfulness in these things before the congregation." [Note: Towner, 1-2 Timothy . . ., pp. 226-27.]

9.    "Hospitable" (Gr. philoxenon; Titus 1:8) also occurs in 1 Timothy 3:2.

10.    "Loving what is good" (Gr. philagathon; Titus 1:8) is obvious in meaning. Paul did not mention it in 1 Timothy.

11.    "Sensible" (Gr. sophrona; Titus 1:8) means sober, sober-minded, self-controlled. The NASB translators rendered the same Greek word "prudent" in 1 Timothy 3:2.

12.    "Just" (Gr. dikaion; Titus 1:8) means upright, fair, equitable.

13.    "Devout" (Gr. hosion; Titus 1:8) means holy, set apart to God.

14.    "Self-controlled" (Gr. egkrate; Titus 1:8) means disciplined and temperate.

Doctrinal qualifications

15.    "Holding fast the faithful word" (Titus 1:9; 1 Timothy 3:2) means he remains committed to God’s truth and does not depart from it. He conserves it and preserves it from dilution, deletion, and distortion.

16.    "Able . . . to exhort in sound doctrine" (Titus 1:9; 1 Timothy 3:2) means he can encourage others with the Scriptures.

17.    "Able . . . to refute those who contradict" (Titus 1:9; 1 Timothy 3:2) means he can point out the error of false teaching and explain why it is wrong.

"Collectively, then, the force of this ideal profile of leadership, constructed of stereotypical faults to be avoided and positive virtues to be cultivated, is to project an image of public respectability and good reputation for which Paul co-opts the model of the Hellenistic ideals." [Note: Idem, The Letters . . ., p. 690.]

"In admitting a man to the ministry [of an elder] the primary consideration must ever be the integrity of his character rather than his spectacular gifts." [Note: Hiebert, Titus and . . ., p. 37.]

Modern elder boards would do well to study these qualifications and those of deacons (1 Timothy 3:8-13) to construct a list on which all members of the board agree. I suggest that they should also agree on an "official" interpretation of the qualifications. This will preclude others in the church from causing division by pitting one elder’s personal interpretation against that of another elder.

In contrast to 1 Timothy 3, Titus 1 contains no mention of deacons. This may reflect a less advanced stage of church organization in Crete than what existed in Ephesus, since deacons were the assistants of the elders. [Note: J. N. D. Kelly, A Commentary on the Pastoral Epistles, p. 230. Cf. 1:5.] Another possibility is that the churches in Crete were smaller and so did not need formally recognized deacons.

Barclay's Daily Study Bible

Chapter 1

THE MAINSPRINGS OF APOSTLESHIP ( Titus 1:1-4 )

1:1-4 This is a letter from Paul, the slave of God and the envoy of Jesus Christ, whose task it is to awaken faith in God's chosen ones, and to equip them with a fuller knowledge of that truth, which enables a man to live a really religious life, and whose whole work is founded on the hope of eternal life, which God, who cannot lie, promised before time began. In his own good time God set forth his message plain for all to see in the proclamation with which I have been entrusted by the royal command of God our Saviour. This letter is to Titus, his true son in the faith they both share. Grace be to you and peace from God the Father and from Christ Jesus our Saviour.

When Paul summoned one of his henchmen to a task, he always began by setting forth his own right to speak and, as it were, laying again the foundations of the gospel. So he begins here by saying certain things about his apostleship.

(i) It set him in a great succession. Right at the beginning Paul calls himself "the slave (doulos, G1401) of God." That was a title of mingled humility and legitimate pride. It meant that his life was totally submitted to God; at the same time--and here was where the pride came in--it was the title that was given to the prophets and the great ones of the past. Moses was the slave of God ( Joshua 1:2); and Joshua, his successor, would have claimed no higher title ( Joshua 24:29). It was to the prophets, his slaves, that God revealed all his intentions ( Amos 3:7); it was his slaves the prophets whom God had repeatedly sent to Israel throughout the history of the nation ( Jeremiah 7:25). The title slave of God was one which gave Paul the right to walk in a great succession.

When anyone enters the Church, he does not enter an institution which began yesterday. The Church has centuries of human history behind it and goes back before the eternities in the mind and intention of God. When anyone takes upon himself anything of the preaching, or the teaching, or the serving work of the Church, he does not enter on a service which is without traditions; he walks where the saints have trod.

(ii) It gave him a great authority. He was the envoy of Jesus Christ. Paul never thought of his authority as coming from his own mental excellence, still less from his own moral goodness. It was in the authority of Christ that he spoke. The man who preaches the gospel of Christ or teaches his truth, if he is truly dedicated, does not talk about his own opinions or offer his own conclusions; he comes with Christ's message and with God's word. The true envoy of Christ has reached past the stage of perhapses and maybes and possiblys, and speaks with the certainty of one who knows.

AN APOSTLE'S GOSPEL ( Titus 1:1-4 continued)

Further, in this passage we can see the essence of an apostle's gospel and the central things in his task.

(i) The whole message of the apostle is founded on the hope of eternal life. Again and again the phrase eternal life recurs in the pages of the New Testament. The word for eternal is aionios ( G166) ; and properly the only one person in the whole universe to whom that word may correctly be applied is God. The Christian offer is nothing less than the offer of a share in the life of God. It is the offer of God's power for our frustration, of God's serenity for our dispeace, of God's truth for our guessing, of God's goodness for our moral failure, of God's joy for our sorrow. The Christian gospel does not in the first place offer men an intellectual creed or a moral code; it offers them life, the very life of God.

(ii) To enable a man to enter into that life, two things are necessary. It is the apostle's duty to awaken faith in men. With Paul, faith always means one thing--absolute trust in God. The first step in the Christian life is to realize that we can do nothing except receive. In every sphere of life, no matter how precious an offer may be, it remains inoperative until it is received. The first duty of the Christian is to persuade others to accept the offer of God. In the last analysis, we can never argue a man into Christianity. All we can say is, "Try it, and see!"

(iii) It is the apostle's duty also to equip others with knowledge. Christian evangelism and Christian education must go hand in hand. Faith may begin by being a response of the heart, but it must go on to be the possession of the mind. The Christian gospel must be thought out in order to be tried out. No man can live for ever on the crest of a wave of emotion. The Christian life must be a daily loving Christ more and understanding him better.

(iv) The result of faith and knowledge must be a truly religious life. Faith must always issue in life and Christian knowledge is not merely intellectual knowledge but knowledge how to live. Many people have been great scholars and yet completely inefficient in the ordinary things of life and total failures in their personal relationships. A truly religious life is one in which a man is on the right terms with God, with himself and with his fellow-men. It is a life in which a man can cope alike with the great moments and the everyday duties. It is a life in which Jesus Christ lives again.

It is the duty of the Christian to offer to men the very life of God; to awaken faith in their hearts and to deepen knowledge in their minds; to enable them to live in such a way that others will see the reflection of the Master in them.

GOD'S PURPOSE AND GOD'S GOOD TIME ( Titus 1:1-4 continued)

This passage tells us of God's purpose and of his way of working that purpose out.

(i) God's purpose for man was always one of salvation. His promise of eternal life was there before the world began. It is important to note that here Paul applies the word Saviour both to God and to Jesus. We sometimes hear the gospel presented in a way that seems to draw a distinction between a gentle, loving, and gracious Jesus, and a hard, stern, and severe God. Sometimes it sounds as if Jesus had done something to change God's attitude to men and had persuaded him to lay aside his wrath and not to punish them. There is no justification for that in the New Testament. But at the back of the whole process of salvation is the eternal and unchanging love of God, and it was of that love Jesus came to tell men. God is characteristically the Saviour God, whose last desire is to condemn men and whose first desire is to save them. He is the Father who desires only that his children should come home so that he may gather them to his breast.

(ii) But this passage does more than speak of God's eternal purpose; it also speaks of his method. It tells us that he sent his message in his own good time. That means to say that all history was a preparation for the coming of Jesus. We cannot teach any kind of knowledge to a man until he is fit to receive it. In all human knowledge we have to start at the beginning; so men had to be prepared for the coming of Jesus. All the history of the Old Testament and all the searchings of the Greek philosophers were preparations for that event. God's Spirit was moving both amongst the Jews and amongst all other peoples so that they should be ready to receive his Son when he came. We must look on all history as God's education of men.

(iii) Further, Christianity came into this world at a time when it was uniquely possible for its message to spread. There were five elements in the world situation which facilitated its spread.

(a) Practically all the world spoke Greek. That is not to say that the nations had forgotten their own language; but nearly all men spoke Greek in addition. It was the language of trade, of commerce, of literature. If a man was going to take any part in public life and activity he had to know Greek. People were bilingual and the first age of Christianity was one of the very few when the missionary had no language problem to solve.

(b) There were to all intents and purposes no frontiers. The Roman Empire was coextensive with the known world. Wherever the traveller might go, he was within that Empire. Nowadays, if a man intended to cross Europe, he would need a passport; he would be held up at frontiers; he would find iron curtains. In the first age of Christianity a missionary could move without hindrance from one end of the known world to the other.

(c) Travel was comparatively easy. True, it was slow, because there was no mechanized travel, and most journeys had to be done on foot, with the baggage carried by slow-moving animals. But the Romans had built their great roads from country to country and had, for the most part, cleared the land of brigands and the sea of pirates. Travel was easier than it had ever been before.

(d) The first age of Christianity was one of the few when the world was very largely at peace. If wars had been raging all over Europe, the progress of the missionary would have been rendered impossible. But the pax Romana, the Roman peace, held sway; and the traveller could move within the Roman Empire in safety.

(e) It was a world which was conscious of its needs. The old faiths had broken down and the new philosophies were beyond the mind of simple people. Men were looking, as Seneca said, ad salutem, towards salvation. They were increasingly conscious of "their weakness in necessary things." They were searching for "a hand let down to lift them up." They were looking for "a peace, not of Caesar's proclamation, but of God's." There never was a time when the hearts of men were more open to receive the message of salvation which the Christian missionaries brought.

It was no accident that Christianity came when it did. It came in God's own time; all history had been a preparation for it; and the circumstances were such that the way was open for the tide to spread.

A FAITHFUL HENCHMAN ( Titus 1:1-4 continued)

We do not know a great deal about Titus, to whom this letter was written, but from the scattered references to him, there emerges a picture of a man who was one of Paul's most trusted and most valuable helpers. Paul calls him "my true son," so it is most likely that he himself converted him, perhaps at Iconium.

Titus was the companion for an awkward and a difficult time. When Paul paid his visit to Jerusalem, to a Church which suspected him and was prepared to mistrust and dislike him, it was Titus whom he took with him along with Barnabas ( Galatians 2:1). It was said of Dundas, the famous Scotsman, by one of his friends, "Dundas is no orator; but he will go out with you in any kind of weather." Titus was like that. When Paul was up against it, Titus was by his side.

Titus was the man for a tough assignment. When the trouble at Corinth was at its peak, it was he who was sent with one of the severest letters Paul ever wrote ( 2 Corinthians 8:16). Titus clearly had the strength of mind and the toughness of fibre which enabled him to face and to handle a difficult situation. There are two kinds of people. There are the people who can make a bad situation worse, and there are the people who can bring order out of chaos and peace out of strife. Titus was the man to send to the place where there was trouble. He had a gift for practical administration. It was Titus whom Paul chose to organize the collection for the poor members of the Church at Jerusalem ( 2 Corinthians 8:6; 2 Corinthians 8:10). It is clear that he had no great gifts of speech, but he was the man for practical administration. The Church ought to thank God for the people to whom we turn whenever we want a practical job well done.

Paul has certain great titles for Titus.

He calls him his true child. That must mean that he was Paul's convert and child in the faith ( Titus 1:4). Nothing in this world gives a preacher and teacher more joy than to see someone whom he has taught rise to usefulness within the Church. Titus was the son who brought joy to the heart of Paul, his father in the faith.

He calls him his brother ( 2 Corinthians 2:13) and his sharer in work and toil ( 2 Corinthians 8:23). The great day for a preacher or a teacher is the day when his child in the faith becomes his brother in the faith, when the one whom he has taught is able to take his place in the work of the Church, no longer as a junior, but as an equal.

He says that Titus walked in the same spirit ( 2 Corinthians 12:18). He knew that Titus would deal with things as he would have dealt with them himself. Happy is the man who has a lieutenant to whom he can commit his work, certain that it will be done in the way in which he himself would have wished to do it.

He gives to Titus a great task. He sends him to Crete to be a pattern to the Christians who are there ( Titus 2:7). The greatest compliment Paul paid Titus was that he sent him to Crete, not to talk to them about what a Christian should be, but to show them what he should be. There could be no greater responsibility and no higher compliment than that.

One very interesting suggestion has been made. 2 Corinthians 8:18 and 2 Corinthians 12:18 both say that when Titus was sent to Corinth another brother was sent with him, described in the former passage as "the brother who is famous among all the churches," and commonly identified with Luke. It has been suggested that Titus was Luke's brother. It is rather an odd fact that Titus is never mentioned in Acts; but we know that Luke wrote Acts and often tells the story in the first person plural, saying: "We did this," or, "We did that," and it has been suggested that in such passages he includes Titus with himself. Whether or not that suggestion is true we cannot tell, but certainly Titus and Luke have a family resemblance in that they were both men of practical service.

In the Western Church Titus is commemorated on 4th January, and in the Eastern Church on 25th August.

THE ELDER OF THE CHURCH ( Titus 1:5-7 a)

1:5-7a The reason why I left you in Crete was that any deficiencies in the organization of the Church should be rectified, and that you might appoint elders in each city as I instructed you. An elder is a man whose conduct must be beyond reproach, the husband of one wife, with children who are also believers, who cannot be accused of profligacy, and who are not undisciplined. For he who oversees the Church of God must be beyond reproach, as befits a steward of God.

We have already studied in detail the qualifications of the elder as set out by Paul in 1 Timothy 3:1-7. It is therefore not necessary to examine them in detail again.

It was always Paul's custom to ordain elders as soon as a Church had been founded ( Acts 14:23). Crete was an island of many cities. "Crete of the hundred cities." Homer called it. It was Paul's principle that his little Churches should be encouraged to stand on their own feet as soon as possible.

In this repeated list of the qualifications of the elder, one thing is specially stressed. He must be a man who has taught his own family in the faith. The Council of Carthage later laid it down: "Bishops, elders and deacons shall not be ordained to office before they have made all in their own households members of the Catholic Church." Christianity begins at home. It is no virtue for any man to be so engaged in public work that he neglects his own home. All the Church service in the world will not atone for neglect of a man's own family.

Paul uses one very vivid word. The family of the elder must be such that they cannot be accused of profligacy. The Greek word is asotia ( G810) . It is the word used in Luke 15:13 for the riotous living of the prodigal son. The man who is asotos ( G811) is incapable of saving; he is wasteful and extravagant and pours out his substance on personal pleasure; he destroys his substance and in the end ruins himself. One who is asotos ( G811) is the old English scatterling, the Scots ne'er-do-well, the modern waster. Aristotle who always described a virtue as the mean between two extremes, declares that on the one hand there is stinginess, on the other there is asotia ( G810) , reckless and selfish extravagance, and the relevant virtue is liberality. The household of the elder must never be guilty of the bad example of reckless spending on personal pleasure.

Further, the family of the elder must not be undisciplined. Nothing can make up for the lack of parental control. Falconer quotes a saying about the household of Sir Thomas More: "He controls his family with the same easy hand: no tragedies, no quarrels. If a dispute begins, it is promptly settled. His whole house breathes happiness, and no one enters it who is not the better for the visit." The true training ground for the eldership is at least as much in the home as it is in the Church.

WHAT THE ELDER MUST NOT BE ( Titus 1:7 b)

1:7b He must not be obstinately self-willed; he must not be an angry man; he must not be given to drunken and outrageous conduct; he must not be a man ready to come to blows; he must not be a seeker of gain in disgraceful ways.

Here is a summary of the qualities from which the elder of the Church must be free; and every one is described in a vivid word.

(i) He must not be obstinately self-willed. The Greek is authades ( G829) , which literally means pleasing himself. The man who is authades ( G829) has been described as the man who is so pleased with himself that nothing else pleases him and he cares to please nobody. R. C. Trench said of such a man that, "he obstinately maintains his own opinion, or asserts his own rights, while he is reckless of the rights, opinions and interests of others."

The Greek ethical writers had much to say about this fault of authadeia. Aristotle set on the one extreme the man who pleases everybody (areskos, compare G700) , and on the other extreme the man who pleases nobody (authades, G829) , and between them the man who had in his life a proper dignity (semnos, G4586) . He said of the authades ( G829) that he was the man who would not converse or associate with any man. Eudemus said that the authades ( G829) was the man who "regulates his life with no respect to others, but who is contemptuous." Euripides said of him that he was "harsh to his fellow citizens through want of culture." Philodemus said that his character was compounded in equal parts of conceit, arrogance and contemptuousness. His conceit made him think too highly of himself; his contemptuousness made him think too meanly of others; and his arrogance made him act on his estimate of himself and others.

Clearly the man who is authades ( G829) is an unpleasant character. He is intolerant, condemning everything that he cannot understand and thinking that there is no way of doing anything except his. Such a quality, as Lock said, "is fatal to the rule of free men." No man of contemptuous and arrogant intolerance is fit to be an office-bearer of the Church.

(ii) He must not be an angry man. The Greek is orgilos ( G3711) . There are two Greek words for anger. There is thumos ( G2372) , which is the anger that quickly blazes up and just as quickly subsides, like a fire in straw. There is orge ( G3709) , the noun connected with orgilos ( G3711) , and it means inveterate anger. It is not the anger of the sudden blaze, but the wrath which a man nurses to keep it warm. A blaze of anger is an unhappy thing; but this long-lived, purposely maintained anger is still worse. The man who nourishes his anger against any man is not fit to be an office-bearer of the Church.

(iii) He must not be given to drunken and outrageous conduct. The word is paroinos ( G3943) , which literally means given to over-indulgence in wine. But the word widened its meaning until it came to describe all conduct which is outrageous. The Jews, for instance, used it of the conduct of Jews who married Midianite women; the Christians used it of the conduct of those who crucified Christ. It describes the character of the man who, even in his sober moments, acts with the outrageousness of a drunken man.

(iv) He must not be a man ready to come to blows. The word is plektes ( G4131) , which literally means a striker. It would seem that in the early Church there were over-zealous bishops who chastised erring members of their flock with physical violence, for the Apostolic Canons lay it down: "We order that the bishop who strikes an erring believer should be deposed." Pelagius says: "He cannot strike anyone who is the disciple of that Christ who, being struck, returned no answering blow." The Greeks themselves widened the meaning of this word to include, not only violence in action, but also violence in speech. The word came to mean one who browbeats his fellow-men, and it may well be that it should be so translated here. The man who abandons love and resorts to violence of action or of speech is not fit to be an office-bearer of the Christian Church.

(v) He must not be a seeker of gain in disgraceful ways. The word is aischrokerdes ( G146) , and it describes a man who does not care how he makes money so long as he makes it. It so happens that this was a fault for which the Cretans were notorious. Polybius said: "They are so given to making gain in disgraceful and acquisitive ways that among the Cretans alone of all men no gain is counted disgraceful." Plutarch said that they stuck to money like bees to honey. The Cretans counted material gain far above honesty and honour. They did not care how much their money cost them; but the Christian knows that there are some things which cost too much. The man whose only aim in life is to amass material things, irrespective of how he does so, is not fit to be an office-bearer of the Christian Church.

WHAT THE ELDER MUST BE ( Titus 1:8-9 )

1:8-9 Rather he must be hospitable, a lover of all good things and all good people, prudent, just, pious, self-controlled, with a strong grip on the truly reliable message which Christian teaching gave to him, that he may be well able to encourage the members of the Church with health-giving teaching, and to convict the opponents of the faith.

The previous passage set out the things which the elder of the Church must not be; this one sets out what he must be. These necessary qualities group themselves into three sections.

(i) First, there are the qualities which the elder of the Church must display to other people.

He must be hospitable. The Greek is philoxenos ( G5383) , which literally means a lover of strangers. In the ancient world there were always many who were on the move. Inns were notoriously expensive, dirty and immoral; and it was essential that the wayfaring Christian should find an open door within the Christian community. To this day no one needs Christian fellowship more than the stranger in a strange place.

He must also be philagathos ( G5358) , a word which means either a lover of good things, or a lover of good people, and which Aristotle uses in the sense of unselfish, that is, a lover of good actions. We do not have to choose between these three meanings; they are all included. The Christian office-bearer must be a man whose heart answers to the good in whatever person, in whatever place and in whatever action he finds it.

(ii) Second, there comes a group of terms which tell us the qualities which the Christian office-bearer must have within himself.

He must be prudent (sophron, G4998) . Euripides called this prudence "the fairest gift the gods have given to men." Socrates called it "the foundation stone of virtue." Xenophon said that it was that spirit which shunned evil, not only when evil could be seen but even when no one would ever see it. Trench defined it as "entire command over the passions and desires, so that they receive no further allowance than that which the law and right reason admit and approve." Sophron ( G4998) is the adjective to be applied to the man, as the Greeks said themselves, "whose thoughts are saving thoughts." The Christian office-bearer must be a man who wisely controls every instinct.

He must be "just" (dikaios, G1342) . The Greeks defined the just man as he who gives both to men and to the gods what is due to them. The Christian office-bearer must be such that he gives to man the respect and to God the reverence, which are their due.

He must be pious (hosios, G3741) . The Greek word is hard to translate, for it describes the man who reverences the fundamental decencies of life, the things which go back beyond any man-made law.

He must be self-controlled (egkrates, G1468) . The Greek word describes the man who has achieved complete self-mastery. Any man who would serve others must first be master of himself.

(iii) Finally, there comes a description of the qualities of the Christian office-bearer within the Church.

He must be able to encourage the members of the Church. The navy has a rule which says that no officer shall speak discouragingly to any other officer in the performance of his duties. There is always something wrong with preaching or teaching whose effect is to discourage others. The function of the true Christian preacher and teacher is not to drive a man to despair, but to lift him up to hope.

He must be able to convict the opponents of the faith. The Greek is elegchein ( G1651) and is a most meaningful word. It means to rebuke a man in such a way that he is compelled to admit the error of his ways. Trench says that it means "to rebuke another, with such an effectual wielding of the victorious arms of the truth, as to bring him, if not always to a confession, yet at least to a conviction, of his sin." Demosthenes said that it describes the situation in which a man unanswerably demonstrates the truth of the things that he has said. Aristotle said that it means to prove that things cannot be otherwise than as we have stated them. Christian rebuke means far more than flinging angry and condemning words at a man. It means speaking in such a way that he sees the error of his ways and accepts the truth.

THE FALSE TEACHERS OF CRETE ( Titus 1:10-11 )

1:10-11 For there are many who are undisciplined, empty talkers, deceivers. Those of the circumcision are especially so. They must be muzzled. They are the kind of people who upset whole households, by teaching things which should not be taught in order to acquire a shameful gain.

Here we have a picture of the false teachers who were troubling Crete. The worst were apparently Jews. They tried to persuade the Cretan converts of two things. They tried to persuade them that the simple story of Jesus and the Cross was not sufficient, but that, to be really wise, they needed all the subtle stories and the long genealogies and the elaborate allegories of the Rabbis. Further, they tried to teach them that grace was not enough, but that, to be really good, they needed to take upon themselves all the rules and regulations about foods and washings which were so characteristic of Judaism. The false teachers were seeking to persuade men that they needed more than Christ and more than grace in order to be saved. They were intellectualists for whom the truth of God was too simple and too good to be true.

One by one the characteristics of these false teachers pass before us.

They were undisciplined; they were like disloyal soldiers who refused to obey the word of command. They refused to accept the creed or the control of the Church. It is perfectly true that the Church does not seek to impose upon men a flat uniformity of belief; but there are certain things which a man must believe to be a Christian, the greatest of which is the all-sufficiency of Christ. Even in the Protestant Church discipline is not eliminated.

They were empty talkers; the word is mataiologoi ( G3151) , and the adjective mataios ( G3152) , vain, empty, profitless, was the adjective applied to heathen worship. The main idea was of a worship which produced no goodness of life. These people in Crete could talk glibly but all their talk was ineffective in bringing anyone one step nearer goodness. The Cynics used to say that all knowledge which is not profitable for virtue is vain. The teacher who simply provides his pupils with a forum for pleasant intellectual and speculative discussion teaches in vain.

They were deceivers. Instead of leading men to the truth they led them away from it.

Their teaching upset whole households. There are two things to notice there. First, their teaching was fundamentally upsetting. It is true that truth must often make a man rethink his ideas and that Christianity does not run away from doubts and questions, but faces them fairly and squarely. But it is also true that teaching which ends in nothing but doubts and questionings is bad teaching. In true teaching, out of the mental disturbance should come in the end a new and greater certainty. Second, they upset households. That is to say, they had an ill effect on family life. Any teaching which tends to disrupt the family is false for the Christian Church is built on the basis of the Christian family.

Their teaching was designed for gain. They were more concerned with what they could get out of the people they were teaching than with what they could put into them. Parry has said that this is indeed the besetting temptation of the professional teacher. When he looks on his teaching simply as a career designed for personal advancement and profit, he is in a perilous condition.

These men are to be muzzled. That does not imply that they are to be silenced by violence or by persecution. The Greek (epistomizein, G1993) does mean to muzzle, but it became the normal word for to silence a person by reason. The way to combat false teaching is to offer true teaching, and the only truly unanswerable teaching is the teaching of a Christian life.

A BAD REPUTATION ( Titus 1:12 )

1:12 One of themselves, a prophet of their own, has said: "The Cretans are always liars, wild and evil beasts, lazy gluttons." His testimony is true!

No people ever had a worse reputation than the Cretans. The ancient world spoke of the three most evil C's--the Cretans, the Cilicians, and the Cappadocians. The Cretans were famed as a drunken, insolent, untrustworthy, lying, gluttonous people.

Their avarice was proverbial. "The Cretans," said Polybius, "on account of their innate avarice, live in a perpetual state of private quarrel and public feud and civil strife...and you will hardly find anywhere characters more tricky and deceitful than those of Crete." He writes of them: "Money is so highly valued among them, that its possession is not only thought to be necessary, but highly creditable; and in fact greed and avarice are so native to the soil in Crete, that they are the only people in the world among whom no stigma attaches to any sort of gain whatever."

Polybius tells of a certain compact that a traitor called Bolis made with a leader called Cambylus, also a Cretan. Bolis approached Cambylus "with all the subtlety of a Cretan." "This was now made the subject of discussion between them in a truly Cretan spirit. They never took into consideration the saving of the person in danger, or their obligations of honour to those who had entrusted them with the undertaking, but confined the discussion entirely to questions of their own safety and their own advantage. As they were both Cretans they were not long in coming to a unanimous agreement."

So notorious were the Cretans that the Greeks actually formed a verb kretizein, to cretize, which meant to lie and to cheat; and they had a proverbial phrase, kretizein pros Kreta, to cretize against a Cretan, which meant to match lies with lies, as diamond cuts diamond.

The quotation which Paul makes is actually from a Greek poet called Epimenides. He lived about 600 B.C. and was ranked as one of the seven wise men of Greece. The first phrase, "The Cretans are chronic liars," had been made famous by a later and equally well-known poet called Callimachus. In Crete there was a monument called The Tomb of Zeus. Obviously the greatest of the gods cannot die and be buried in a tomb, and Callimachus quoted this as a perfect example of Cretan lying. In his Hymn to Zeus he writes:

"Cretans are chronic liars,

For they built a tomb, O King,

And called it thine; but you die not;

Your life is everlasting."

The Cretans were notorious liars and cheats and gluttons and traitors but here is the wonderful thing. Knowing that, and actually experiencing it, Paul does not say to Timothy: "Leave them alone. They are hopeless and all men know it." He says: "They are bad and all men know it. Go and convert them." Few passages so demonstrate the divine optimism of the Christian evangelist, who refuses to regard any man as hopeless. The greater the evil, the greater the challenge. It is the Christian conviction that there is no sin too great for the grace of Jesus Christ to conquer.

THE PURE IN HEART ( Titus 1:13-16 )

1:13-16 For that very reason correct them with severity, that they may grow healthy in the faith and not pay attention to Jewish fables and to rules and regulations made by men who persist in turning their backs on the truth.

The great characteristic of the Jewish faith was its thousands of rules and regulations. This, that and the next thing were branded as unclean; this, that and the next food were held to be tabu. When Judaism and Gnosticism joined hands even the body became unclean and the natural instincts of the body were held to be evil. The inevitable result was that long lists of sins were constantly being created. It became a sin to touch this or that; it became a sin to eat this or that food; it even became a sin to marry and to beget children. Things which were either good in themselves or quite natural became defiled.

So Paul strikes out the great principle--To the pure all things are pure. He had already said that even more definitely in Romans 14:20 when, to those who were constantly involved in questions about clean and unclean foods, he said: "All things are pure." It may well be that this phrase is not only a proverb but an actual saying of Jesus. When Jesus was speaking about these countless Jewish rules and regulations, he said: "There is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him" ( Mark 7:15).

It is a man's heart which makes all the difference. If he is pure in heart, all things are pure to him. If he is unclean in heart, then he makes unclean everything he thinks about or speaks about or touches. This was a principle which the great classical writers had often stated. "Unless the vessel is pure," said Horace, "everything you pour into it grows bitter." Seneca said: "Just as a diseased stomach alters the food which it receives, so the darkened mind turns everything you commit to it to its own burden and ruin. Nothing can come to evil men which is of any good to them, nay nothing can come to them which does not actually harm them. They change whatever touches them into their own nature. And even things which would be of profit to others become pernicious to them." The man with a dirty mind makes all things dirty. He can take the loveliest things and cover them with smut. But the man whose mind is pure finds all things pure.

It is said of these men that both their mind and conscience are defiled. A man comes to his decisions and forms his conclusions by using two faculties. He uses intellect to think things out; he uses conscience to listen to the voice of God. But if his intellect is warped in such a way that it can see the unclean thing anywhere, and if his conscience is darkened and numbed by his continual consent to evil, he can take no good decision at all.

A man must keep the white shield of his innocence unstained. If he lets impurity infect his mind, he sees all things through a mist of uncleanness. His mind soils every thought that enters into it; his imagination turns to lust every picture which it forms; he misinterprets every motive; he gives a double meaning to every statement. To escape that uncleanness we must walk in the cleansing presence of Jesus Christ.

THE UGLY AND THE USELESS LIFE ( Titus 1:13-16 continued)

When a man gets into this state of impurity, he may know God intellectually but his life is a denial of that knowledge. Three things are singled out here about such a man.

(i) He is repulsive. The word (bdeluktos, G947) is the word particularly used of heathen idols and images. It is the word from which the noun bdelugma ( G946) , an abomination, comes. There is something repulsive about a man with an obscene mind, who makes sniggering jests and is a master of the unclean innuendo.

(ii) He is disobedient. Such a man cannot obey the will of God. His conscience is darkened. He has made himself such that he can hardly hear the voice of God, let alone obey it. A man like that cannot be anything else but an evil influence and is therefore unfit to be an instrument in the hand of God.

(iii) That is just another way of saying that he has become useless to God and to his fellow-men. The word used for useless (adokimos, G96) is interesting. It is used to describe a counterfeit coin which is below standard weight. It is used to describe a cowardly soldier who fails in the testing hour of battle. It is used of a rejected candidate for office, a man whom the citizens regarded as useless. It is used of a stone which the builders rejected. (If a stone had a flaw in it, it was marked with a capital A, for adokimos ( G96) , and left aside, as being unfit to have any place in the building.) The ultimate test of life is usefulness, and the man whose influence is ever towards that which is unclean is of no use to God or to his fellow-men. Instead of helping God's work in the world, he hinders it; and uselessness always invites disaster.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Titus 1:8

Hospitality -- Lit. "lover of strangers" philoxenos.

Sober -- prudent

Just -- In his relation to fellow man

Holy -- In his relation to God (pious)

Gill's Exposition of the Whole Bible

But a lover of hospitality,.... :-

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.

Henry's Complete Commentary on the Bible

      6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.   7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;   8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;   9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.   10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision:   11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.   12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.   13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;   14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.   15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.   16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

      The apostle here gives Titus directions about ordination, showing whom he should ordain, and whom not.

      I. Of those whom he should ordain. He points out their qualifications and virtues; such as respect their life and manners, and such as relate to their doctrine: the former in the Titus 1:6; Titus 1:7; Titus 1:8, and the latter in the Titus 1:9.

      1. Their qualifications respecting their life and manners are,

      (1.) More general: If any be blameless; not absolutely without fault, so none are, for there is none that liveth and sinneth not; nor altogether unblamed, this is rare and difficult. Christ himself and his apostles were blamed, though not worthy of it. In Christ thee was certainly nothing blamable; and his apostles were not such as their enemies charged them to be. But the meaning is, He must be one who lies not under an ill character; but rather must have good report, even from those that are without; not grossly or scandalously guilty, so as would bring reproach upon the holy function; he must not be such a one.

      (2.) More particularly.

      [1.] There is his relative character. In his own person, he must be of conjugal chastity: The husband of one wife. The church of Rome says the husband of no wife, but from the beginning it was not so; marriage is an ordinance from which no profession nor calling is a bar. 1 Corinthians 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, 1 Timothy 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 (Titus 1:7; Titus 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-opinion, or overweening conceit of parts and abilities, and abounding in one's own sense,--self-love, and self-seeking, making self the centre of all,--also self-confidence and trust, and self-pleasing, little regarding or setting by others,--being proud, stubborn, froward, inflexible, set on one's own will and way, or churlish as Nabal: such is the sense expositors have affixed to the term. A great honour it is to a minister not to be thus affected, to be ready to ask and to take advice, to be ready to defer as much as reasonably may be to the mind and will of others, becoming all things to all men, that they may gain some. Not soon angry, me orgilon, not one of a hasty angry temper, soon and easily provoked and inflamed. How unfit are those to govern a church who cannot govern themselves, or their own turbulent and unruly passions! The minister must be meek and gentle, and patient towards all men. Not given to wine; thee is no greater reproach on a minister than to be a wine-bibber, one who loves it, and gives himself undue liberty this way who continues at the wine or strong drink till it inflames him. Seasonable and moderate use of this, as of the other good creatures of God, is not unlawful. Use a little wine for thy stomach's sake, and thine often infirmities, said Paul to Timothy, 1 Timothy 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 (Ephesians 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 1 Timothy 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 (Titus 1:8; Titus 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 these, sobriety, temperance, justice, and holiness--sober in respect of himself, just and righteous towards all men, and holy towards God. And thus of the qualifications respecting the minister's life and manners, relative and absolute, negative and positive, what he must not, and what he must, be and do.

      2. As to doctrine,

      (1.) Here is his duty: Holding fast the faithful word, as he has been taught, keeping close to the doctrine of Christ, the word of his grace, adhering thereto according to the instructions he has received--holding it fast in his own belief and profession, and in teaching others. Observe, [1.] The word of God, revealed in the scripture, is a true and infallible word; the word of him that is the amen, the true and faithful witness, and whose Spirit guided the penmen of it. Holy men of God spoke as they were moved by the Holy Ghost. [2.] Ministers must hold fast, and hold forth, the faithful word in their teaching and life. I have kept the faith, was Paul's comfort (2 Timothy 4:7), and not shunned to declare the whole counsel of God; there was his faithfulness, Acts 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, Titus 1:10-16; Titus 1:10-16.

      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 (Titus 1:11; Titus 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, c.), so subverting the gospel and the souls of men not some few only, but whole families. It was unjustly charged on the apostles that they turned the world upside down; but justly on these false teachers that they drew many from the true faith to their ruin: the mouths of such should be stopped, especially considering, [2.] Their base end in what they do: For filthy lucre's sake, serving a worldly interest under pretence of religion. Love of money is the root of all evil. Most fit it is that such should be resisted, confuted, and put to shame, by sound doctrine, and reasons from the scriptures. Thus of the grounds respecting the bad teachers.

      II. In reference to their people or hearers, who are described from ancient testimony given of them.

      1. Here is the witness (Titus 1:12; Titus 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: Kretes aei pseustai, kaka theria, 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: Titus 1:13; Titus 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. Jude 1:22; Jude 1:23, Of some have compassion, making a difference; and others save with fear, pulling them out of the fire. The Cretans' sins and corruptions were many, great, and habitual; therefore they must be rebuked sharply. But that such direction might not be misconstrued,

      5. Here is the end of it noted: That they may be sound in the faith (Titus 1:14; Titus 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 (1 Timothy 1:4): Neither give heed to fables and endless genealogies, that minister questions rather than godly edifying, which is in faith. So 1 Timothy 4:7; 1 Timothy 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, Galatians 3:1; Galatians 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 Titus 1:15; Titus 1:16. 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,Proverbs 15:8. And Proverbs 21:4; Proverbs 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,Titus 1:16; Titus 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, but their heart goeth after their covetousness,Ezekiel 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--bdelyktoi, 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,Philippians 1:10; Philippians 1:11.

Kelly Commentary on Books of the Bible

The epistle to Titus has much in common with those to Timothy, as all must observe; not only as being addressed to a fellow-servant, and indeed a son in the faith, but in general similarity of character. Like them, its objects are pastoral, as being addressed to a companion in labour, whose work lay among the assemblies of God. Nevertheless, there is no portion but what has its own special design; nor could there be a single scripture lacking without positive loss to the saints, and, indeed, to God's glory by us.

In writing to Titus, we shall see the apostle giving more prominence to external order than in the epistles to Timothy. We have observed already that although in these epistles the Holy Ghost does not develop the higher and special privileges of the saints of God, nevertheless the church, in its earthly place of responsibility, is brought largely before us. It is the house of God; first in order, next in disorder. The one gave the measure of responsibility; the other furnished provision for the guidance of those whose desire is towards the Lord, and who would shrink from the least approach to presumption. These are instructed of the Spirit to be faithful, without fear or favour; leaving with God all consequences, and judging simply as in conscience before Him. Hence they have it laid upon them as a positive obligation to carry themselves in such a way as the love and humbleness of a saint of God might have hesitated to take, without a peremptory word from the Lord. Of course, there is no real ground to charge such with presumption; but faith, in its language and ways alike, looks so to those who do not possess it. Much move are they open to it who despise His word, and ignore their own state. Those who purge themselves from the vessels of dishonour are found in the lowliest place of all that of obedience.

But in writing to Titus the apostle does not take up so much the question of the house of God, either in its responsible order, or in the provision which the Lord makes for the worst of times. He introduces himself as "a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness." (Titus 1:1.) It is evident, therefore, that it is more a question of the truth here than of the house of God. It is that which is not only not perishable, but whose value is increasingly felt when in face of the ruins of Christendom. The house of God, alas! we know, might be grievously affected. Called to be the pillar and the support of the truth, it nevertheless might be grossly corrupted, as, in point of fact, it has been; but the faith of God's elect abides, and the acknowledging of the truth which is after godliness is always a duty. In the very nature of things this does not change. God holds to it and maintains it, and so do those who bow to His word.

There is great force, therefore, in the description "the faith of God's elect." I do not mean that the latter designation is limited to the epistle to Titus. The apostle employs it in the epistle to the Romans, and there, too, with very marked emphasis, in closing his grand recapitulation of the Christian privileges the ordinary standing blessing of the saints of God in presence of all that could harm them. He takes the ground of a challenger. Let what will be brought against them, "Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth?" In the present case it is not a question of furnishing Christians with a knowledge of their privileges, and a maintenance of them against all antagonists, as in Romans 8:1-39, but the calm yet serious writing of the apostle to a confidential fellow-servant, in which, as at an earlier day, so now in one of his latest communications, be still holds this blessed word, "God's elect." But he adds another element "the acknowledging of the truth which is after godliness." There is no small importance in this acknowledgment. The faith of God's elect is not to be hidden under a bushel; it must be owned before men and the enemy, as well as learnt from God. It is to be confessed without compromise, no matter what the difficulty. The acknowledgment not the belief only of the truth must never be given up, and in its most practical shape "the truth which is after godliness; in hope of eternal life, which God, that cannot lie, promised before the world began."

There we touch again that which came before us in the second epistle to Timothy; but a few words more may be now added. The occasion was exactly suitable for it. The value of eternal life is proved when all that is connected with the testimony of God among men has received a severe shock. In this lies the blessedness of seeing how truly that into which we are brought is of God. There was a creation formed of God on a ground of responsibility. Its tenure depended on the fidelity of man. Soon all was ruined; but in the midst of this havoc God wrought, according to His own wisdom, and in various ways, for the purpose of making manifest the whole question of the state of the creature in relation to Himself. Now, late in the world's history, the Son of God is come, who was Himself that eternal life which was with the Father, and has displayed it in every possible circumstance here below.

Here we have another order of things, the truth in fact revealed grace and truth. Those who are called to follow and to confess the Saviour have themselves proved that, looked at in their responsibility, they too had brought shame and confusion on the name of the Lord. So far from God giving up His glorious counsels, the truth of eternal life is brought out far more fully in the decay of Christian profession. In the sad flood of evils that had swept over Christendom, this was just the moment when the Holy Ghost saw fit to call attention not merely to the grace of God saying sinners, and the faithfulness of God keeping His own children, but to the character of the life which was their portion in Christ. Thus, therefore, the apostle here refers to it in the introduction to this epistle. "In hope (says he) of eternal life, which God that cannot lie" an expression evidently used because of the character of the persons to whom he is writing, who are, indeed, but a sample of what man has always proved himself, even such as bear the name of Christ. God, at any rate, that cannot lie, promised it, "before the world began." Nor can anything touch this life; but the value is now more, felt of this eternal life that was in Christ before the world began. It had come down into this scene; it had been utterly rejected by man; but it nevertheless became the possession of faith in Christ. Now it shines. It was not merely a reality, not merely that believers had it in Christ; but now the Holy Ghost causes them to take notice of it, brings out the value of it, and strengthens them in the confidence of it. After all, that eternal life in the hope of which they had been formed and called by the power of the Spirit of God, that eternal life which God who could not lie promised before the world began, was now their known portion. They had it in Christ. It is also of exceeding encouragement, and indeed a truth of immense import for souls, both in itself and in the fact, that the Holy Ghost brings us into the more distinct apprehension and enjoyment of the wondrous bliss of possessing the very eternal life of Christ, when all that can decay has already shown the most fatal symptoms at work.

In accordance with this, it may be profitable to observe the ways of God. It was before the world began, no doubt; but in due time it had been manifested. He had "in due time manifested His word through preaching,." This gives us to see the very special place that Christianity has in the ways of God. We do not often take notice of what is after all a very striking and evident fact, that, for very much the largest period of this world's history, no such thing was known as preaching. We are so used to think of preaching, that we do not always weigh what it means, or what a light it casts on the character of God, and on that blessing which He has now given us in Christ. All through the previous history of the world, the creature as such was the object of the divine dealings. Now it is not so. Christ is the object before Him; and our best blessing of grace through redemption is that we have Him as our very life. Oh that God's children, with all simplicity, laid hold of this truth! What a place it gives us as passing through the world! I am not merely speaking of being secured. The heart continually lowers eternal life to a simple question of being delivered from wrath, and going to heaven, perhaps, through a process of judgment. Were this all true, how short of Christianity! How much more to know, with the authority of a God that cannot lie, and in all the breadth that preaching gives, that we no longer belong to this creation, in virtue of the only life we have as saints; that God has now made it a revealed certainty, that the eternal life which was in Christ, and which Christ was, is now for ever ours in Him. Accordingly God has manifested His word now through preaching showing the universality of the testimony of grace in contrast with the narrow limits of law. Thus, when the special separation of Christians takes place, when God attaches unto Himself His children here below, He makes them conscious that they do not belong to the world; yet is it coincident with the gospel sent forth everywhere. His church is gathered out from the world at the same time that His word goes all over the whole world. These two points are very characteristic of Christianity; and they are of immense importance for the soul to seize clearly, and not let slip.

Let me just sum up briefly again. First of all the life that we have received in Christ shuts us up, as it were, to Him, and gives us the consciousness that we belong as Christians to an order of being which never can be impaired or corrupted of course, therefore, to that which has no connection whatever with the world, or with the creature that has slipped through sin into ruin. That eternal life, which is ours now, was in the Son of God, and this before there was a world made or lost. While man's probation in various forms went on, it was hidden; when the world was manifestly lost, as in the rejection of the Lord Jesus, it was manifested by preaching. Up to this time the dealings of God were comparatively narrow, and had either individuals or a particular race as their object all this while there was no revelation of eternal life at all. Now there is, and with increasing distinctness, when it became evident that Christendom itself proved no exception to the past ages of man's failure. Thus, when all had closed in the cross, God still waits till Christendom was a judged thing, too, in principle. Then it is that the Spirit of God, not exactly gives us the life in Christ, but makes us know that we have the life that was true in Christ when the gospel went out. But when the gospel was being corrupted, as far as men could, or rather when there were the manifest germs of Christendom everywhere showing the ruin of the latest and highest testimony of God, then it is that God directs fresh attention to the kernel of the blessing conveyed to us. Come what will, eternal life is our portion. Let the world dissolve by judgment, let the creature perish morally by its own sin, eternal life never can. That eternal life was in Christ; that eternal life is now given to us; that eternal life God would have us to enter into more than ever, enjoying it at its fullest worth at the very time when there seems nothing else to enjoy, when it becomes simply a question of falling back on that which never can be lowered or destroyed. Such, then, is the "due time" when "he manifested his word through preaching."

Thus there is the other point what goes out, as well as shuts us up to Christ, giving the true principle of separation to God in the most blessed manner: for it has nothing to do with assuming or pretending to anything. Setting up of ourselves is wholly excluded. How can a man, according to nature, vaunt of another who proves his own good-for-nothingness? All evil boasting, all that is injurious, is of self; but that which is our only just ground of exultation is in Jesus Christ our Lord. Consequently, though we have in Him a worthy object of boast, it flows from the grace of God, and is thus the fountain of genuine humility in His sight. We are thus shut up, so to speak, in the circle of divine life; it may seem a narrower one, but, in truth, there is nothing that can rival it in point of large and deep affection not alone resting on those within, but actively going out; for along with the fact that we have Christ Himself as our actual and eternal life life in the Son our changeless portion, there is an increasing and world-wide manifestation through preaching.

True, you will find that, whenever children of God take up one of these truths to the exclusion of the other, there is invariably very great damage done to souls. Thus, take some whose hearts go out to what they consider the only desirable aim, that is, the spread of the good news through evangelizing. It is a blessed work; but it is never safe when exclusive. Again, look at another section of God's children, all whose comfort is confined to the circle of what is elect, or Christian. But the truth embraces both. It is excellent to hold fast Christ, and to know that we have eternal life in Him; but do you not see that when God was pleased to make this known, in the person of His Son, is just the time when the glad tidings are sent out by His grace to all men, breaking through every question of race, tongue, law, or any other distinction you please? When a ministration of death and condemnation was in question, a limit was good and wise; when eternal life, and remission of sins in Christ's name were the burden, God could not, would not, keep the good news pent up to one only class of the human family. "Preach the gospel to every creature."

It is evident that in all this, lower glories disappear from view. It is no longer a question of the Messiah as such. The title of Son of David did connect Christ with a particular nation. But now, when we behold a far deeper glory of Christ brought out, there is an unlimited manifestation of God's word through preaching, "which is committed unto me," says the apostle. In point of fact, it will be found that Peter, for instance, speaks but little of this great truth. He does tell us of life; he makes much of our blessed Lord Himself as the Living Stone; he treats of the saints of God as living stones, as also of their being begotten again by the word of God. But he never handles the subject either in the comprehensive, or in the precise, manner of the apostle Paul. If he writes, it is only to those that were of the dispersion. Both his epistles are addressed to believers of the circumcision. It would be unnatural, therefore, that there should be either depth or breadth comparable to that which appears when St. Paul presents it. I need not now dwell on James or Jude, who are manifestly distinct. John does take up the very point at which Paul leaves off; for his special work was to show life eternal. But then he traces it as a question, first, of divine life in the person of Christ, for the purpose of maintaining His glory; and, secondly, as that life, or divine nature, in the saints of God. He does not present it in its connection with the ruin of Christendom, neither does he treat it explicitly in his epistle as a testimony to man at large. Paul presents it both in the counsels and in the ways of God; John, rather as bound up with His nature, first in Christ, and then in the saints. Both are admirably suited to the objects of God, but they are different, however harmoniously they may blend.

The apostle then gives his salutation, "To Titus, mine own child in the common faith: grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour;" and next proceeds to instruct him as to the object for which he was writing. "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and establish elders in every city, as I had appointed thee. If any be blameless, the husband of one wife, having faithful children, not accused of riot or unruly. For the overseer must be blameless." Here we have positive regulations, as well as principles laid down, that were to guide the conduct of Titus. One main part of his commission was the appointment of men in certain exterior charges.

A difficulty may be felt by some children of God. They may enquire, how is it, if these charges were not intended to be continued, that the Holy Ghost inspired these directions? I believe that they are of the utmost practical value in two ways: first, negatively, and second, positively; negatively, inasmuch as they enable us to judge the pretensions of those who appoint, and of those that are appointed. By their help, we can see that those who boast most of ministerial order are the very men who palpably offend against these scriptures as well as others. It will always be found, and more particularly in a day of difficulty and darkness, that there is no security except by dependence on the Lord and cleaving to His word. Not only do the simple and the humble find themselves kept of the Lord's grace, but the truest order will prove to be among them. Wherever order is confidently vaunted of be not surprised to discover a real departure from that which the Lord prescribes. His word invariably refutes, as His Spirit never formed, so self-complacent a tone.

But then there is a more direct value still. Undoubtedly there are some things wanting now; and I for one believe that it is of God that they should be wanting in the present state of Christendom. Where would be the moral fitness of sound exterior order, when the condition is deplorably bad, the world is rampant, the word exercises small authority, and the Spirit of God is systematically hindered and quenched? As to the matter of appointing these local officers, the apostles were the pillars of authority. The absence of apostles, and consequently of such a delegate as Titus, is fatal to those who set up to have everything fully and literally according to the word of God. For my part, far from considering this fatal for God's glory in the present state of Christendom, I believe that. the presence of apostles would be an enormous anomaly. The reason is simple. Anything would be unseasonable now that tends to weaken the sense first, that God's mind, God's truth no matter what it may be about abides unchangeable and obligatory; and, secondly, that God takes account of the present scattering of His children, and would have us to feel the havoc that has been wrought in Christendom. Now suppose the apostles (as we cannot but suppose they must) adhere to nothing but the word of God, what could keep them from seeming to deny the relationship of the mass of misled Christians, carried away by error, self-will, human tradition, etc., contrary to the word? God was pleased, in view of the corruption already begun, and still graver departure from His word that was impending, to cause that there should be no perpetuation of the apostles; that there should be consequently a lack felt, which could not be made good, yet essential to that outward order which men would most loudly pretend to when it was irreparably lost.

Thus the path of lowly obedience is easily proved to be the only safe and sound one; because it refuses to swerve from God's word; it acknowledges the absence of a validating authority which none on earth possesses; it justifies the Lord, who is adequate for all exigencies, and provides amply for every present need; it confesses the ruined state of God's testimony in the earth, while it owns whatever of Himself there may be, and wherever it is. Yet none the less, but the more, it adheres to the word of God, as the only and the sufficient warrant of faith and conduct in a state of ruin. The directions that the apostle gives are not in vain, though neither you nor I can do all that Titus did. To do so would be presumption. He was expressly left in Crete, and charged by the apostle to appoint elders there; and we are not. There is no disobedience nor neglect on our part, but rather fear of God, and maintenance of godly order in not exceeding our real powers. But there is manifest haughtiness in all who imitate an apostle, or an apostolic delegate, without warrant from the Lord, and infringing His word in that imitation. Who on earth now can authorize like Paul? Who can appoint like Titus? Certainly not a minister of the Crown, or an ordinary preacher, or a synod of preachers, still less a Christian congregation.

God took care that the direction should not be in a general epistle, nor in one addressed to an assembly. In the epistles to the Romans, Corinthians, Galatians, Ephesians, etc. no such orders are given, any more than in those of James, Peter, or John. When the apostle addresses the church in any place, he never lays down injunctions about the appointment of elders or bishops. Had it been so, either the leading brethren, or perhaps the saints as a whole, would have been too ready to take the matter into their own hands. As it is, there is no possible excuse for it. Directions are given to individuals who had a special place in the work and church of God. No other was qualified so to do. Thus Apollos and Silas never attempt it, while Titus does. An inspired epistle was addressed to him. No doubt there was a suitability in his gift; but besides that he has an outward authority and inspired credentials, on which he was entitled nay, bound to act. Where is there such a person at the present time? Hence, therefore, for any one to act upon the fact that Titus was thus empowered by the Spirit of God would be altogether invalid. But then for that reason these. directions, far from being obsolete, are of permanent value.

To this use I would now direct attention, that although we cannot, in the absence of apostles, have the due outward authority to clothe men with local charges in this or that place, still, if we see those in whom the qualities are really found, if we see men who possess that which the Spirit of God treats as suitable for the overseer or elder, it is evident that it is the positive duty of the children of God to own this in their persons. No doubt an unfaithful heart would take advantage of the fact that they had never been formally installed as elders. A believer with the spirit of godly obedience would if possible be more careful to own and honour in the absence of any such outward title. Thus a state of ruin always tests the heart more than when things are in primitive order. When all is in its normal state, even the careless, or those that sooner or later turn out refractory, are overawed by the strength of the current that runs in the right direction; but when that current becomes weaker, and shallows begin to show themselves, and all sorts of obstructions in the way, then is precisely the moment when real faith and humility of heart are not only displayed by the saints, but are specially honoured of the Lord. Observe it, for instance, in the messages to the seven churches; so that we may surely see that the grace of the Lord is never defeated or in vain.

We cannot now nominate, then, because we are not apostles, nor even apostolic delegates. Still we are wholly wrong if we do not profit by that which the word of God has laid down as to local charges. We can gather from these and other scriptures at least enough for our practical warning and guidance. We are thus kept from the confusion of gifts with them, which is the parent of the clerical system Popish, national, or dissenting; and we can discern what remains and what exists no longer. "If any be blameless, husband of one wife, having faithful children not accused of riot or unruly." Thus moral weight is the main point here. And this is much to be heeded. It is not a question of eminent gift. In dealing with the practical difficulties of the saints of God, spiritual power and experience, of course free from outward reproach, personal or relative, are of the greatest possible value. These are the men who really do act on souls for good day by day in the jar of circumstances, and justly so. Others may possess far more ability, either for spreading the gospel or for unfolding the word of God. I do not mean that in dealing with practical difficulties men are duly qualified for eldership who cannot aptly wield the word in application to passing things. But it is clear that an elder or bishop is not necessarily a teacher, though he should be apt to teach able to use the word so as to convince gainsayers and encourage the weak. All this is evident on the surface of scripture; but it does not constitute exactly a doctoral gift. It might not go beyond house to house service. I believe therefore that it still remains a positive duty and an important part for the children of God to take heed that they be not absorbed in those that are called to a large public work. No doubt in Christendom generally the error is complete; but those who seek to purge themselves from the vessels to dishonour may not have considered this with the gravity it deserves.

While giving then evangelists and teachers their place, we should also value those who in a simpler and less obtrusive way are devoting themselves day by day to strengthen the links of affection, and to repress the sources of disorder which, as we all know, continually spring up in Christian assemblies. Now these are the persons that were of old by competent authority appointed elders or overseers, as it is said here, "the overseer must be blameless, as God's steward, not self-willed, not soon angry, not given to wine, not a striker not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers." And if we see men of such ways and endowments labouring now, surely they are to be respected and acknowledged as the men who have the qualities and do the work of elders, though from circumstances their formal appointment is no longer possible.

What made this to be the more urgently needful, even for these Gentile minds, among the Cretans as well as elsewhere, was the Jewish element, the constant fruitful cause of trouble, and in two ways that we might not reasonably expect to see united. "There are many unruly and vain talkers and deceivers, specially they of the circumcision: whose mouths must be stopped." Not that I mean necessarily Jews, when speaking of the Jewish element. Alas! the evil of Judaism infects Gentiles; the spirit of tradition pervades some, legalism imbues others very largely. These are the persons who give especial trouble, "whose mouths," we are told, "must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake." To this end is used the testimony of one of their own prophets. This witness, says the apostle, is true. One of themselves, not wanting in patriotism, had conscience enough to confess that "Cretans are always liars, evil beasts, slow bellies." Therefore Titus was to rebuke them sharply. What sin and folly to brand care for their souls as lack of charity or love of domination! Let us remember the whole case for our own profit and guidance.

Although men have, alas! common qualities of evil, and, no matter where they are found, the same corrupt nature, the Spirit of God takes national character into account, and more particularly in practical service. This requires wisdom, and also experience, where our lot may be cast. So in connection with the overseers of whom he had been speaking. Elders are a local charge. They are not like teachers and preachers, many of whom went about visiting various lands and widely scattered towns in their wide circuit among the nations. Elders as such were necessarily limited in that function to the quarters in which they lived, though they might have gifts which would carry them elsewhere. For them it was of the utmost importance to bear in mind the particular tendencies of those among whom they lived and laboured. The apostle here acts and speaks on this himself. He refers to the sentiment uttered by one of their own poets; for a poet is often truer than a philosopher, and a religious zealot can never be trusted. Your boasted "thinker" loses himself for the most part in dreamy speculations of the closet. A poet may be frivolous indeed, but after all he lets out the real character; it may be in his own person, but at any rate he ordinarily expresses the feeling of the age and place in which he lives, if not the heart in its depths. And this was what one of their own poets, whom the apostle cites, tells about his countrymen. Here Paul was not writing to the church. It might be a matter of doubt whether to speak out so bluntly to themselves; but there could be no question of its importance as information for the fellow-servant to bear in mind in their midst.

Their national character must be taken into account; for though this is a small thing where the grace of the Spirit is in question, it becomes a serious handle to the enemy of souls, who turns the various workings of flesh to his purpose of opposition to the glory of Christ. Their slippery turn of mind would expose them to receive Jewish fables, as these would to misuse the law in general. This was the twofold mischief of which I wish to say a few words. Not merely does the law generate habits of tradition of slavish adherence to human prescription in the things of God, which so soon are apt to rise up to the destruction of practical faith, but along with this goes what might not at first be suspected imaginativeness; Jewish fables, as he says. And it is remarkable how the famous repository of Rabbinisrn to this day wears this twofold character: on the one hand, the most servile adherence to the letter, without the least insight into the spirit of Holy Scripture; and, on the other hand, the wildest fictions to feed the fancies of women and children. How contrasted is the word of God, that affords the most healthy exercise for heart and conscience, according to the faith of God's elect!

There is nothing like scripture for delivering from both snares. The word of God never gives us a mere line of duty to be followed. In scripture the duties are the expressions of life, in the relationships wherein God has set us; and the main object of every teacher should be not to impose anything as a bare work, to be done blindfold and unintelligently, but to bind up with Christ Himself the course of God's will we have to follow' so that each servant may be led into direct communication with the Master, and look to His grace alone for all needed wisdom and strength, in carrying out whatever may be His call. Thus, even supposing the teacher disappears in any way, Christ abides, and that which is according to Him tells on the heart. The Christian might not have been able to see it without the teacher; but all else vanishes away when the man is, so to speak, brought face to face with Christ and His word.

Such, according to God, is the object of all teaching; never to interpose the teacher, nor the mere letter of a duty, between the soul and the Lord, but to blend the smallest practical duty with His will, and grace, and glory, who is our life. This is what the apostle did himself, as he sought also to guard Titus, and direct him, as his plenipotentiary if I may so say acting among the Cretans. And it is no easy task to keep souls from that which is the devil's substitute for the truth fables; and the law misused. For these shut out the word of God, which is the one aliment of faith. On the one hand, the law appealed to man in flesh. instead of judging him for dead. On the other hand, Jewish fables filled the imagination, instead of the heart and mind being drawn out by the blessed entrance into the life of Christ, and carrying it out here below according to the word.

After this he adds another point of instruction: "Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure." How true! Unbelief always degrades even the precious word of God, turns it into a path of self, and in effect severs it from Christ. This accordingly is to make nothing pure. On the other hand, the power of the saint of God is the Holy Spirit acting on that life which is in Christ. He is speaking of practical ways here below. How great then is the spring that the believer possesses! Would that those who teach always knew where their secret of strength lies! It is the ability to mingle Christ with everything that comes before us, and that is incumbent on us. Hence, in contrast with the power of faith, which makes all things pure to the pure, the apostle speaks most solemnly of the character of those that believe not. "They profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate." What a filling up of the picture Christendom manifests at this day!

The next chapter (Titus 2:1-15) turns from the question of those that guide and govern in each assembly and district to the saints themselves. Titus is exhorted to speak the things which become sound doctrine, taking in first aged men and aged women, and then young women and young men. It is all remarkably simple, homely, and wholesome. There is nothing that more marks Christianity than this very elasticity and breadth. Where there is not humility or true greatness, people are afraid of little matters; they shrink instinctively from touching on work-a-day details. The power of Christ makes everything sweet and precious, and lends dignity to the very smallest thing that occupies the heart and mind. How blessed that there is not a person you may have to do with who does not become to you an object for drawing out the grace of Christ. May we cultivate the desire that there may be the growing manifestation of our life, according to His image who is its source and only perfect exemplar!

Hence, therefore, the Holy Spirit, by the apostle, puts before Titus things and persons exactly as they were, and as He would have them be. "That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine; teachers of good things; that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed." There are those who might think these exhortations uncalled for, setting up their judgment, and regarding it as a slight on Christians, as if it were impossible that godly men and women could fall into such snares as taking too much wine, or violence in word and deed. But we must remember that the corruption of the best thing is the worst; and if Christianity has unbound fetters, liberty may be used to shameful excesses. It was wise and needful to exhort young women, among the rest, to be keepers at home, to mind their children, as well as to be obedient to their husbands. I believe you will find that the starting-point of many a Christian's ruin is apt to begin practically with high-minded inattention to the small duties of daily life. How many persons, who afterwards fell into the depths of gross sin, failed originally in something that looks trivial and commonplace, which even natural conscience would recognize and rebuke

The true safeguard, then, of the saints' well-being is an exercised conscience, in self-judgment before God, with dependence on Him, whilst withal the heart enters into that blessed truth which the apostle himself put before Titus eternal life in Christ before the world began. What can be more completely out of the scene of present things than that which is here presented? But if there be what my soul knows I have got, unchanging, before time, and entirely outside the first creation, God reveals it to me that it may be proved and manifested in the family, with the children, with men at large, with the aged and the young of either sex. There is no relationship, there is not a single thing of the most ordinary kind, that does not become a test. And this is particularly shown in what follows: "Young men likewise exhort to be sober-minded. In all thing showing thyself a pattern of good works." For the example of an eminent servant of God is of great consequence; therefore he adds, "In doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you." But this also draws out in a remarkable way what to my mind is very characteristic of Christianity. I refer to the great price that God sets on the poor, yea, the very slave. None but God so thought of them then, though even infidelity has filched it from the Bible to work into the aggrandisement of the first man since, and at no time more than in our day, for the final struggle.

Writing to a cherished fellow-servant, when the apostle comes to the slaves, he breaks out into one of the finest developments of the doctrine of grace found in this epistle, or anywhere. If God pays particular attention to any, it is to those that man as such despised. If God makes much of one, it is because circumstances particularly expose that one to be passed by. "Exhort slaves," then says he, "to be obedient unto their masters, and to please them well in all things; not answering again; not purloining." What! Christian slaves? To what might not Satan tempt, and into what might not those fall, especially, who regard it as impossible! "Not answering again; not purloining but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things." Here he opens to us the lovely view of what the doctrine of God our Saviour is. "For the grace of God that bringeth salvation unto all men hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present age; looking for that blessed hope, and the appearing of the glory of the great God and our Saviour Jesus Christ."

Thus we have in the most truthful, terse, and luminous terms the foundation, the walk, and the hope of the believer. The foundation is not a law which puts man to the proof, discovering his vanity and the impossibility of so standing in the presence of God, but holding out in its ordinances the pledges of good things to come. The good is come; the test of the first man, and the shadows are not before the Christian. They had their place in schooling the flesh, if it could be; but the time is arrived for realities, which never pass away; and the greatest reality of all is that which God has revealed to us in the Saviour, and His great salvation. It is the saving grace of God, therefore; for man deserves it not, and, as a lost sinner, has no claim on the God he despises and rebels against. But it holds out salvation unto all, and so it has appeared. It is neither hidden nor limited. When it was a question of the law, bringing death and condemnation, its range was restricted; when it is salvation that goes forth, how could a God of grace confine it in boundaries narrower than the need of ruined man? I do not speak of how far it takes effect, but I say that God sends it wherever there are wants, and that He loves to display it where there is the most palpable ruin.

The grace of God, therefore, that bears salvation to all men, has appeared, instead of a law directed to a particular nation. Nothing is farther from the revealed truth of God than the theory that, when we are saved of grace, we are put back again under the law. Rather does the grace which saves teach us to deny ungodliness and worldly lusts; for God will make us feel what we are, what our nature is. but then it is grace that makes us judge what we are, and most truly teaches us to detect its evil and lusts.

Observe, too, that it is not a question simply of fleshly but of worldly lusts. All was hatred to God, and discontentedness with that which He gives as our portion. Hence insatiable yearning is indulged after that which we have not. These are worldly lusts; but God's grace teaches us that, denying ungodliness and worldly lusts, we should live soberly as to ourselves, righteously as to those around us, godly in His sight, and all this in the present world where we find ourselves, once sinners but now brought to God.

Nor is this all. The heart wants that which may lift it above all present things; and God does not fail to supply it. He fills not the imagination but the heart, and this with a bright vision of divine and enduring glory, so much the more needed where there is, alas! the reality of sin and misery and sorrow all around. "Looking therefore for that blessed hope, and the, appearing of the glory of our great God and Saviour Jesus Christ."' If grace has appeared, we know that glory is about to appear. God does not mean to have the world always wretched; He intends to put down His enemies with a high hand; He will not consent that His saints shall ever more be exposed to the efforts and wiles of Satan, who lures men to his deceits and their own destruction. The falsehood of either ameliorating human nature or improving the world will soon end in worse confusion and in the sorest judgment. What a comfort for the Christian to have the certainty that God will take it in hand! It is His fixed mind so to do. Hence, therefore, we have a blessed hope, as sure as the faith that rests on His grace that has already appeared.

But when His glory appears, it will be that of our great God and Saviour Jesus Christ. It is the glory of no secondary God. Any subordinate sense is here repudiated explicitly. If there is any difference, there is always maintained in scripture the utmost care to assert the glory of the Lord Jesus. His humiliation in grace placed Him in circumstances where His supreme glory might be questioned; man readily took advantage of it; and Satan, always the antagonist of the Son of God, has prompted men to abuse His grace so as to deny His glory. But He, the Saviour, the Lord Jesus, is our great God as well as Saviour, and, if this be His glory, it is the very same Jesus who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works. Thus the heart, when it looks forward to the appearing of the glory of our great God and Saviour, finds in Him who will usher in the glory the very One who gave Himself for us in self-sacrificing, atoning love. Hence the affections are kept in the liveliest play, and all dread, so natural to be felt at the approach of the glory of the great God and Saviour, is a denial of the love we have already and so fully proved in Him, "who gave himself for us, that he might redeem us from all iniquity," etc. "These things," says he, "speak, and exhort, and rebuke with all authority. Let no man despise thee."

In the last chapter (Titus 3:1-15) the exhortation is pursued, as to what was more outside. "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men." There are two reasons given to confirm the saints in this. The first is that we ourselves were once so evil; the second is that God has been so good to us. "For we ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." What could be worse? "But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done" we have done the very reverse "but according to his mercy he saved us," and how? "by the washing of regeneration, and renewing of the Holy Ghost."

It is not to be thought that these two things are exactly the same. The washing of regeneration looks at our old condition, outside of which it places us; the renewing of the Holy Ghost looks more at that inward work which is made ours by the Spirit of God. The former appears to be set forth in baptism; the latter refers rather to our connection with the new creation. According to the language of the day, the one is a change of position or objective, the other is subjective and inward. This seems the difference between the two. And this is carried on in the next verse more fully. Speaking of the renewing of the Holy Ghost, it is added, "which he shed on us abundantly through Jesus Christ our Saviour." It is not merely that God continues the work He has always wrought in souls. There never was a time, since sin came into the world and grace followed, when souls were not born again. It must be so, unless all were left to perish. None could enter the kingdom of God unless they had a nature capable of understanding and enjoying the true God. This, of course, the Christian has; but then the Christian should not only know that he has this new nature, but that he has it after the richest sort and fullest measure "which he shed on us abundantly through Jesus Christ our Saviour."

Here we learn the blessed truth of Christianity. There is no disparagement done to what was of old among the saints; but, on the other hand, there is no hiding the transcendent blessedness of the Christian. Of no Old Testament saint could it be said that it was shed abundantly. This was suitable and only imparted when our Lord Jesus accomplished redemption. God would put honour on Christ and His cross in every way; so that, as the fruits of His infinite work, the richest blessing is lavished on the Christian now. This is what is referred to here "which he shed on us abundantly through Jesus Christ our Saviour, that being justified by his grace we should be made heirs according to the hope of eternal life." Thus he binds together the doctrine which met us in the preface of the epistle with the rest; but that which comes before us at the close as at the first eternal life, has justly an immense place here.

Then in the closing verses he gives some needed practical exhortations. "This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works." It is a beautiful trait to find the apostle, near the end of his course, so exceedingly simple. Not that the depths of truth were not prized by him or not intimated. But plain every-day need goes along with the deepest truth (and there is no deeper or more blessed way of looking at the saint than as having life in Christ which was before the world began). While the unearthly place of the saint is affirmed, there is the greatest care to maintain these small matters so often overlooked and neglected. Is not all this worthy of God? It tells its own tale to every heart that can appreciate what the blessedness of the truth is. How needful for us to be reminded of that which such high truth might seem to leave out of sight! But it is not so with the Spirit of God.

Nor does he speak only of those within. "Avoid foolish questions, and genealogies, and contentions, and strivings about the for they are unprofitable and vain. A man that is an heretic after the first and second admonition reject." By "heretic" is not meant necessarily one who holds false doctrines.* Such is the sense that is in modern usage put upon the word. In scripture a "heretic" might be sound enough in doctrine. The evil is making his own particular views, etc. the occasion and badge of a party. Supposing, for instance, a person were to press his private opinions of the law of Moses, or the second coming of Christ, and make either these or anything else an indispensable condition for reception as a Christian, or of Christian fellowship, such a course would stamp him as a heretic. Nor am I now raising a question of his thoughts (right or wrong) either about the law or the Second Advent: the use made is the evil here. At the time one finds commonly that where men despise practical grace and godliness, their doctrine sooner or later is apt to turn out unsound. Fundamental error as to Christ is called in scripture antichrist. A man that overthrows His personal glory is not merely a heretic (in the Biblical meaning) but in antichrist; and this must be dealt with in the most stringent and peremptory manner if we pretend to obey God's word. Nothing less is due to Christ. 2 John goes far beyond 2 Thessalonians 3:1-18 or even 1 Corinthians 5:1-13. It is not merely a question of our own soul, though it is certainly perilous for any to treat it lightly, but there is a holy duty to Christ; and it is our bounden obligation to the slighted Son of God that we never make terms of compromise or neutrality with His dishonour. The only scriptural procedure is to deal unsparingly with such evil doctrine as is fatal to the glory of our Lord and Saviour. Need I say that He ought to be infinitely dear to us dearer than friends, life, or even the church itself?

* Pravity of doctrine, as to Christ's person at least, constitutes the ground of the darker guilt of an "Antichrist" in scripture.

But a "heretic" here is quite another thing. It supposes the making of a party. Disputes within lead to heresies without. (Galatians 5:1-26) When a man has turned his back on the assembly, when he leaves the table of the Lord, and this because of his own views, drawing others after him, you have not a schismatic only but the "heretic" of these passages. Consequently there is no question of removing such an one from the midst of the saints; he is away; he has gone himself, and would form a party outside. I fear that the present distractions of Christendom blind many to this sin. How often we hear believers indulging in words of this sort as to such: "Ah yes; but still he is a dear brother, and we ought to go after him and try to win him back." What does the apostle say of a man who is a heretic, even to such a confidential labourer as Titus? "After one first and a second admonition shun." Have nothing more to do with him. And this is the more instructive because certainly Titus was no common man. He stood in a post of special authority, and was surely gifted with suitable wisdom and power for the extraordinary office that the Lord called him to; but even he was not to be tampering with this evil thing. Titus himself is forbidden to have intercourse with him after a first and second admonition. And it is found constantly in practice, as I have known cases myself over and over again, that when a Christian presumes to trust his own mind, feelings, or instinct, in the face of such a warning as this, the result is not that the party-man is won, but that he gains another adherent. There are then two "heretics," we may say, instead of one. Our best wisdom is implicit subjection to God's word; whilst the man who, with the best of intentions, tries to correct according to his own mind and heart him that forms a party away from the Lord and His table, enters into temptation, and gets drawn into that evil or some other erratic course himself. There is neither fidelity nor even security except in rejecting such ways and persons, and the word of God is the only just and divine measure of rejecting. We must always stand on the authority, and seek simply the just application of the word of God. The one question for us is, "What is the case to which the scripture applies?" The moment you have ascertained that this or that is what the scripture means, then simply obey, trusting the Lord, no matter what may be the reproach. People may denounce or detract: if we cleave to the Lord and His word, it matters not. The reproaches of men are no more than the dust of the balance. The one thing is to do the will of God. He that does His will abides for ever.

The reason assigned here confirms what has been said, and makes all very plain. "A man that is a heretic after a first and second admonition shun; knowing that he that is such is subverted, and sinneth, being condemned of himself." The whole root of it is self. He. first takes up his own opinion and, contrary to the word of God, presses it on others. Not that it must be heterodox in itself; the opinion may be sound enough, but the use made is sectarian. He that prefers his own opinions and line to the church is self-condemned. Sometimes indeed the opinions may be quite erroneous; but this matters little. The question is not whether one's view is erroneous or not: to go out because of it is purely selfish, and contrary to Christ. The party-maker is pressing his will or view for ends of his own; and he that does so sins yea, as it is said here, is self-condemned.

The word "heresies" in1 Corinthians 11:19; 1 Corinthians 11:19 may confirm what is after all a very important point, especially at the present time, in regard to Christendom. The apostle tells the Corinthians that there were already divisions or schisms among them, and says that "there must be also heresies" among them. There is no connection whatever necessarily between a schism and a false doctrine; but there is a most vital link between a schism within leading to a party without. The schismatics still met at the same table of the Lord. But the apostle lets them know that if they made splits within, these are sure to work with increase of evil till the fomenters go without as a fixed party there. Divisions already existed within the Corinthian church. These if unjudged would end in open heresies or "sects" (as in the margin) outside. But the result would be in God's hand that the approved were to be made manifest.

This is a graver matter than many might imagine. What a call to us always and resolutely to resist the first germs of evil! It matters not what the occasion may be. Take that which may pain and grieve deeply: we are entitled in the grace of the Lord to be above it; and the more right we may be, the more we can afford to be gracious. Let us leave results in the hands of the Lord. If ever so right, still, if one fights for self, it will effectually hinder the vindication which the Lord can give in His own due time. From the very fact of your fighting people will never give you credit for singleness of eye. It always stirs up opposition in others. No sooner do you leave it in the hands of the Lord than He appears, and will make it perfectly manifest who is on His side and who is against Him.

There is another thing, too, that must claim our notice for a moment. The apostle speaks about sending a faithful labourer to Titus. "When I shall have sent Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for there I have determined to winter." Of course, such directions were in accordance with the action of the Holy Ghost. It is a great mistake to suppose that there may not be such a thing as arrangement in ministry. Need I say that what was wrong in itself would not be consecrated by an apostle's doing it? An apostle inspired by the Holy Ghost would never in writing call for a thing that was contrary to the mind of the Lord. Now Paul does speak of sending to Crete one or other of his fellow-labourers in whom he had confidence; and it was quite right. It is a matter that requires wisdom from above, because one might send a wrong person. But the principle is caring for the work. of the Lord, and not leaving things as if it were contrary to truth and the Lord to have an interest even where you cannot be. The notion that such things must be untouched through fear of trenching on the Lord is a fallacy; it is contrary to this word of God and others also. Scripture authorizes care in this kind of way. If I could be a means of sending or inclining the heart of a servant of the Lord to a place where he was calling another servant from it, it would be my duty to do it. Not that this should be meddled with unless the Lord give assurance of His own mind in the matter; but it is not a thing to be left, as if it were contrary to faith to desire such a thing. The apostle here proves to my mind the clean contrary.

On the other hand, it is not everybody that possesses a competent judgment about, such a matter; and there, too, is need of the Lord's own power. The word and the Spirit of God are amply sufficient, although we have neither apostles nor the charges that depended on them. Now, what He tells the apostle here is (and, I have no doubt, was meant in the long run) for the instruction of the saints of God. "When I shall send Artemas or Tychicus, bring Zenas the lawyer, and Apollos on their journey diligently, that nothing be wanting unto them." He adds a few words of great practical moment: "Let ours also learn to maintain good works for necessary uses, that they be not unfruitful." It was not merely a question of man supplying his own wants; we ought to have a heart for others. It is a great joy that God uses one for the good of another; and as tie does so spiritually, He would have the saints also consider the value of an honest occupation; not merely to provide for necessary uses, but also not to be unfruitful. What a joy is the joy of grace, the joy of believers over circumstances, the joy that makes us feel we are identified, in our measure, with the great and blessed work of God here below!