Verse-by-Verse Bible Commentary
Titus 2:14

Clarke's Commentary

Verse 14. Who gave himself for us — Who gave his own life as a ransom price to redeem ours. This is evidently what is meant, as the words λυτρωσηται and λαον περιουσιον imply. The verb λυτροω signifies to redeem or ransom by paying a price, as I have often had occasion to observe; and περιουσιος signifies such a peculiar property as a man has in what he has purchased with his own money. Jesus gave his life for the world, and thus has purchased men unto himself; and, having purchased the slaves from their thraldom, he is represented as stripping them of their sordid vestments, cleansing and purifying them unto himself that they may become his own servants, and bringing them out of their dishonourable and oppressive servitude, in which they had no proper motive to diligence and could have no affection for the despot under whose authority they were employed. Thus redeemed, they now become his willing servants, and are zealous of good works-affectionately attached to that noble employment which is assigned to them by that Master whom it is an inexpressible honour to serve. This seems to be the allusion in the above verse.

Bridgeway Bible Commentary

God’s grace changes lives (2:11-3:11)

People are saved only by God’s grace - that loving and merciful attitude of God that freely gives his immeasurable blessings to those who do not deserve them. When people accept the salvation that this grace brings, they learn that their most fitting response is to turn from their former sinful ways and follow the ways of God. They have a desire for holiness, and this desire is increased by their anticipation of Christ’s return (11-13). Christ died not merely to save people from the penalty of sin, but to save them from all wickedness. He wants them to be pure in their everyday lives and eager to do good (14).
Titus must teach these truths vigorously. The Christian teacher must make it clear that God places moral responsibilities upon all who have faith in Jesus Christ (15).
Christians should be obedient to the civil authorities, and courteous and helpful to all. They should have a concern for the good of the society in which they live, and do all they can to promote peace and harmony in the community (3:1-2). Their new lives will be different from their former lives, because God in his grace has cleansed the past, made them new people, and poured out his Holy Spirit upon them. They are saved not because of anything they have done, but because of what God has done for them (3-6). God has declared them righteous, so that they are now acceptable to him. They have eternal life now, and can look forward to the full enjoyment of this life when Jesus Christ returns (7).
Titus must teach plainly this gospel which Paul has just summarized. He must emphasize that if people truly believe it, their lives will be changed. Although they are not saved by good works (see v. 5), they must now devote themselves to producing good works (8). Because of this positive approach to the Christian life, they must not waste time arguing about senseless topics. In fact, they should avoid people who specialize in such things. These teachings are not merely unprofitable, they are harmful, because they lead to quarrels and divisions (9-11).

Coffman's Commentaries on the Bible

who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works.

Who gave himself for us … As Zerr said, "This clearly shows that Christ is the particular one of the godhead meant in the preceding verse." E. M. Zerr, op. cit., p. 204. Here the great ransom for many is in view (Mark 10:45). We do not inquire concerning the one to whom the ransom was paid, nor as to why it was necessary, nor if it could have been done in some other way. All such questions lie beyond our ability either to ask or to solve. Sufficient is the knowledge that our Lord "paid it all" that we might live. Men did not take his life away from him, but he freely laid it down upon our behalf (John 10:17-18). No bitterness assailed him as he bore our sins on the tree; but "for the joy that was set before him, he endured the cross, despising the shame" (Hebrews 12:2).

From all iniquity … The basic connection of salvation with the separation of the saved from the pursuit of iniquity is again apparent in this. Christ did not come to save men in their sins, but from their sins.

Purify unto himself a people… White accurately pointed out that Paul very likely has in mind here Ezekiel 37:23, thus:

I will save them out of their dwelling places wherein they have sinned, and will cleanse them: so they shall be my people, and I will be their God.

On the basis of this, White went on to affirm "that there is an allusion to holy baptism here, which is explicit in Titus 3:5." Newport J. D. White, op. cit., p. 196. It may not be denied that sinners are purified unto the Lord in their conversion and that thus they become the Lord's own possession.

Barnes' Notes on the Whole Bible

Who gave himself for us - See the notes at Ephesians 5:2.

That he might redeem us from all iniquity - The word here rendered “redeem” - λυτρόω lutroō, occurs only here and in Luk 24:21; 1 Peter 1:18. The noun, however - λύτρον lutron, occurs in Matthew 20:28; and Mark 10:45; where it is rendered “ransom;” see it explained in the notes at Matthew 20:28. It is here said that the object of his giving himself was to save his people from all iniquity; see this explained in the notes at Matthew 1:21.

And purify unto himself -

(1) Purify them, or make them holy. This is the first and leading object; see the notes at Hebrews 9:14

(2) “Unto himself;” that is, they are no longer to be regarded as their own, but as redeemed for his own service, and for the promotion of his glory; - Notes, 1 Corinthians 6:19-20.

A peculiar people - 1 Peter 2:9. The word here used (περιούσιος periousios) occurs nowhere else in the New Testament. It means, properly, having abundance; and then one’s own, what is special, or peculiar (Robinson, Lexicon), and here means that they were to be regarded as belonging to the Lord Jesus. It does not mean, as the word would seem to imply - and as is undoubtedly true - that they are to be a unique people in the sense that they are to be unlike others, or to have views and principles unique to themselves; but that they belong to the Saviour in contradistinction from belonging to themselves - “peculiar” or his own in the sense that a man’s property is his own, and does not belong to others. This passage, therefore, should not be used to prove that Christians should be unlike others in their manner of living, but that they belong to Christ as his redeemed people. From that it may indeed be inferred that they should be unlike others, but that is not the direct teaching of the passage.

Zealous of good works - As the result of their redemption; that is, this is one object of their having been redeemed; Notes, Ephesians 2:10.

Calvin's Commentary on the Bible

14Who gave himself for us. This is another argument of exhortation, drawn from the design or effect of the death of Christ, who offered himself for us, that he might redeem us from the bondage of sin, and purchase us to himself as his heritage. His grace, therefore, necessarily brings along with it “newness of life,” (Romans 6:4,) because they who still are the slaves of sin make void the blessing of redemption; but now we are released from the bondage of sin, in order that we may serve the righteousness of God; and, therefore, he immediately added, —

A peculiar people, zealous of good works; by which he means that, so far as concerns us, the fruit of redemption is lost, if we are still entangled by the sinful desires of the world. And in order to express more fully, that we have been consecrated to good works by the death of Christ, he makes use of the word purify; for it would be truly base in us to be again polluted by the same filth from which the Son of God hath washed us by his blood. ⁽²⁵⁵⁾

(255) “Christ expiated sin, not encouraged it; he died to make your peace, but he died to make you holy; ‘to purify a people to himself,’ (Titus 2:14.) The ends of Christ’s death cannot be separated. He is no atoner, where he is not a refiner. It is as certain as any word the mouth of God hath spoken, that ‘there is no peace to the wicked,’ (Isaiah 48:22.) A guilty conscience, and an impure, will keep up the amity with Satan and enmity with God. He that allows himself in any sin deprives himself of the benefit of reconciliation. This reconciliation must be mutual; as God lays down his wrath against us, so we must throw down our arms against him. As there was a double enmity, one rooted in nature, another declared by wicked works; or rather, one enmity in its root, and another in its exercise, (Colossians 1:21,) so there must be an alteration of state, and an alteration of acts.” — Charnock.

Smith's Bible Commentary

Chapter 2

But he said to Titus,

speak the things which become sound doctrine ( Titus 2:1 ):

Again, the emphasis and the exhortation is that of sound doctrine.

Now, teach

that the aged men ( Titus 2:2 ),

And this should be the older men. Well, age is aged, I don't know, probably eighty-five or a hundred, I don't know, surely not one in their fifties.

That the aged men be sober, grave, temperate, sound in their faith, and in their love, and in their patience ( Titus 2:2 ).

You know, it's a beautiful thing and way, age does seem to mellow. The older men should be sort of mellowed out as they grow older. I personally feel that, and I am certain that it is with a great deal of prejudice, that my son Chuck Jr. is one of the finest Bible expositors I've ever heard. I'm so proud of that young man and his ability to teach the Word of God, his tremendous knowledge and understanding of God's Word. But he has had a problem in his ministry and that is his sharpness, and this has concerned me.

So that whenever he was going to speak here when I was gone I would tell him, Now Chuck remember the love of God and remember grace, because he has a tendency to use the whip. And as my wife and I have talked about his ministry, we felt that, that was the tremendous shortcoming of his ministry, the lack of mellowness. But I have told my wife, Honey, in time he will mellow out. And with the recent arrival of twins making five children, it is amazing how he has mellowed out. Age does that for you. You become more temperate, more patient, more mellow. And it's good; we need that. We need to be more understanding and more compassionate and dealing with the shortcomings of others with a great deal of compassion, and understanding, and meekness.

Paul said, "If a brother be overtaken in the fall, ye that are spiritual, restore such a one, in the spirit of meekness considering yourself lest you also be tempted" ( Galatians 6:1 ). The younger people have a tendency to be a little sterner, harder, because they have not experienced yet those things in life that have by their very nature, the tendency of causing a person to become more mellow. And so the aged men sound in faith, in love and in patience.

The older women, likewise, [forty or so] that they be in behavior as becomes 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, and to love their children ( Titus 2:3-4 ),

In that culture, where women for the most part stayed in their rooms, never mixed socially, would only go out into the public market in twos, never alone. There was little for the women, life became a drudgery. And alcoholism among women was very prevalent as they sought to escape the drudgery of life. And so that is why the emphasis upon "being sober, to love their husbands and love their children".

Oh God, we need such teachers today when our whole culture is pressuring women to find a career, to make their way in the world. Why be confined to a house? Why give your life for those children? Put them in a daycare center and you find your place in the world, make your mark. How we need those who will teach the younger women how to love their husbands and how to love their children.

[How]to be discreet [in discretion among women], [how to be] chaste, keepers of their homes, good, obedient to their own husbands, that the word of God be not blasphemed ( Titus 2:5 ).

One of the saddest byproducts of the failure of a Christian is that it gives occasion to the enemies of God to find fault with Christianity and to blasphemy God.

When David had committed his sin with Bathsheba, and Nathan was rebuking him for it he said, You have caused the enemies of the Lord to blasphemy, you give them a cause to blasphemy God. We must be careful in our life, the way we live, that by our actions we live a pure, chaste, discreet life so that the enemies of God will not have an occasion to blasphemy the name of Jesus on our account. Yeah, he's supposed to be a Christian and look at that blankety-blank so-and-so. If that's Christianity then blah, blah, blah, and you give cause for the enemies of God to blasphemy the name of Jesus Christ. God, help us that we don't do that.

Young men, likewise, exhort to be sober minded. In all things showing thyself a pattern ( Titus 2:6-7 ).

So Titus, don't just tell them. You be the example. That's what he said to Timothy, remember, Be thou an example unto the believers. Paul, when he was talking to the elders of Ephesus on his last recorded visit in the book of Acts, as he met them on the beach at the shores of Miletus, Paul said to them, You know how that over the space of the three years I was with you night and day, showing you and teaching you. He wasn't just teaching precepts, but he was actually demonstrating the lifestyle that he was espousing.

And so he is telling Titus now, Look Titus, let your life be the demonstration. Show them Titus; live before them this kind of a life. Teach them that they should be sober-minded, but in all things showing yourself the pattern. You set the pattern for them, the pattern of good works.

in doctrine showing uncorruptness, gravity, and sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, because he cannot say any evil thing about you ( Titus 2:7-8 ).

Now, there are people who will say evil things about you just because you are a Christian and they do not like you for that fact.

We were told recently by a young girl that her parents are constantly lying to her about us because they don't want her to be drawn to Christianity. And she said, Did you say this to my mom? And I said, Oh my, no. She said, I didn't think you did. I said, No, of course not. I said in fact she had done something, and her mother said, Oh he is very angry with you. He came out and is just really upset for you doing that. And she said, Are you upset with me? And I said, No I think it's really great. In fact, remember I gave you a pick to help you. I think it's great what you did. It was the only wise thing to do. And she said, Well my mom told me that you were really upset and mad, but she lies a lot about you, to me because she doesn't want me to like you. She doesn't want me to be drawn to Christianity.

So they're going to lie about you. They are looking for things and if they can't find anything, they are going to make up something, and that's sort of sad. But don't give them any fuel for their fires. Don't give them any cause for speaking evil, but live a life of commitment to Jesus Christ, dedication.

Now,

the servants exhort them to be obedient unto their own masters, and to please them well in all things; not talking back ( Titus 2:9 );

Now that's under your breath because you wouldn't dare talk back out loud, if you were a servant. But so many times we go away mumbling.

Not purloining ( Titus 2:10 ),

Goldbricking. Do you know what that means? Probably not, a bunch of you young ones. Those that go back to World War II days know what that is all about.

but showing all good faithfulness; [that is the servants] that they may adorn the doctrine of God our Savior in all things. For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lust, we should live soberly, righteously, and godly, in this present world ( Titus 2:10-12 );

Now the grace of God that brings salvation, I'm saved by grace. Does that mean that I can live any old way? No. What does the grace of God teach me? That I should deny ungodliness, that I should deny the worldly lust, that we should live soberly, and righteously, and godly. God's grace teaches me that. It doesn't teach me that I can go out and live any old way I want and the grace of God will cover for me, but it teaches me that I am to live a righteous life.

As I look for that blessed hope, and glorious appearing of the great God and our Savior Jesus Christ ( Titus 2:13 );

And this is the thing that keeps our life in perspective better than anything else; the realization that Jesus is coming soon, looking for the glorious hope of the blessed appearing of our great God and Saviour Jesus Christ.

John in his epistle said, "Beloved, now are we the sons of God, it doesn't yet appear what we are going to be: we know, when he appears, we'll be like him; for we will see him as he is. And he that has this hope in him, purifies himself even as He is pure" ( 1 John 3:2-3 ). It's a purifying hope. Knowing that Jesus is coming at any time, live righteously, live godly.

The book of Jude, the central message is found in verse twenty-one when Jude said, "keep yourself in the love of God". And one of the ways by which he tells us that we can keep ourselves in the love of God, as we are looking for the glorious mercy of God at the appearing of Jesus Christ, again, to keep my life in perspective. It's important, so important that I know and realize that Jesus is coming at any moment and that I need to live in anticipation and expectancy of His immediate return, the glorious appearing of our great God and our Savior. Here Jesus is called our great God, much to the chagrin of the Jehovah's Witnesses.

Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. These things speak, and exhort, and rebuke with all authority. And let no man despise thee ( Titus 2:14-15 ).

He said to Timothy, "Let no man despise thy youth"( 1 Timothy 4:12 ). Titus was probably older, just don't let any man despise thee.

Now Jesus gave Himself for us that He might redeem us, the redemption through the death of Jesus Christ, through His shed blood. Redeem us from what? From all iniquity. The redemption is also positive, "to purify unto Himself a peculiar people". Now, some people have taken that wrong.

I can remember years ago in my college days, that there was this one gal who always dressed so peculiar. I mean weird. And I one day asked her why she always wore such weird clothes. And she said, God told us we were to be a peculiar people. We are different from the world, that's for sure, but it shouldn't be in the dress, but in our total lifestyle that the difference is observed. Peculiar because I want to do good works, that's where I stand out from the world.

Now,

rebuke with all authority, don't let any man despise thee ( Titus 2:15 ). "

Contending for the Faith

WORKS CITED

Alford, Henry. Alford’s Greek New Testament. Chicago, Illinois: Moody Press, 1958.

The Amplified New Testament. Grand Rapids, Michigan: Zondervan Publishing House, 1958.

Arndt, William F. and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament. Chicago, Illinois: The University of Chicago Press, 1957.

Bagster, Samuel and Harold K. Moulton. The Analytical Greek Lexicon Revised. Grand Rapids, Michigan: Zondervan Publishing House, 1982.

Berry, George Ricker. The Interlinear Literal Translation of the Greek New Testament. Chicago, Illinois: Wilcox & Follett Co., 1897.

Barclay, William. The Daily Study Bible, The Letters to Timothy, Titus and Philemon. Philadelphia, Pennsylvania: The Westminister Press, 1960.

Busby, Horace W. Practical Sermons of Persuasive Power. Vol. 1. Shreveport, Louisiana: Lambert Book House, Inc., 1929.

Clarke, Adam. Clarke’s Commentary. Vol. 6. New York: Abingdon Press, n.d.

Henry, Matthew. Matthew Henry’s Commentary on the Whole Bible. Vol. III. Marshallton, Delaware: The National Foundation for Christian Education, n.d.

Jamieson, Robert, A.R. Fausset, and David Brown. Jamieson-Fausset-Brown, A Commentary. Vol. III. Grand Rapids, Michigan: William B. Eerdman, 1976.

Johnson, B.W. The People’s New Testament. Vol. II. Nashville, Tennessee: Gospel Advocate Co., 1975.

Kittle, G. Theological Dictionary of the New Testament. Ed. Gerhard Friedrich. Grand Rapids, Michigan: William B. Eerdman Publishing Co., n.d.

Lenski, R.C.H. The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Columbus, Ohio: The Wartburg Press, 1956.

Lipscomb, David. New Testament Commentaries, Thessalonians, Timothy, Titus, Philemon. Ed. J.W. Shepherd. Nashville, Tennessee: Gospel Advocate Co., 1942.

McClaren, Alexander. Expositions of Holy Scripture, Second Timothy, Titus, Philemon and Hebrews. Grand Rapids, Michigan: Baker Book House, 1978.

MacKnight, James. The Apostolical Epistles with a Commentary and Notes. Nashville, Tennessee: Gospel Advocate Co., 1954.

Phillips, J.B. The New Testament In Modern English. New York: The Macmillan Company, 1958.

Robertson, Archibald Thomas. Word Pictures in the New Testament. Vol. IV. Nashville, Tennessee: Broadman Press, 1931.

Thayer, Joseph Henry. A Greek English Lexicon of the New Testament. Edinburgh: 1890.

Thomas, J.D. The Biblical Doctrine of Grace. Abilene, Texas: Biblical Research Press, 1977.

Tolle, James M. The Christian Graces. San Fernando, California: Tolle Publications, 1965.

Vaughan, Curtis, ed. The New Testament from 26 Translations. Grand Rapids, Michigan: Zondervan Publishing House, 1967.

Vine, W.E. An Expository Dictionary of New Testament Words. Los Angeles: Fleming H. Revell Co., 1957.

Vincent, Marvin R. Word Studies in the New Testament. Vol. IV. Grand Rapids, Michigan: Wm. B. Eerdman Publishing Co., 1956.

Wuest, Kenneth S. The Pastoral Epistles In the Greek New Testament. Grand Rapids, Michigan: Wm. B. Eerdman Publishing Co., 1956.

Zerr, E.M. Bible Commentary. Vol Six. St. Louis, Missouri: Mission Messenger, 1954.

Contending for the Faith

Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

Who gave himself for us: This phrase refers to the substitutionary death of Jesus on Calvary’s cross. He gave himself. (What an example for us to follow! To follow Jesus, we must give up self.) Wuest says, "for" is huper, the preposition of substitutionary atonement. It means, ’for the sake of, in behalf of, instead of’" (195). This word is used in John 11:50, "It is expedient for us, that one man should die for (for the sake of, in behalf of) the people, and that the whole nation perish not." In Galatians 3:13, Paul says that Jesus was "made a curse for us." Jesus took our place when He ascended Golgotha’s brow. He died in our stead.

that he might redeem us from all iniquity: "Redeem" comes from lutroo and means "to set free by the payment of ransom" (Wuest 196). Before Jesus "gave Himself for us" on Calvary, all mankind was in slavery to iniquity. At the cross, Jesus paid the ransom and offered freedom to all. Peter reveals the purchase price in 1 Peter 1:18-19 : "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold ... But with the precious blood of Christ, as of a lamb without blemish and without spot." It took the blood of Jesus to buy man out of the slave market of sin. "Iniquity" comes from anomia which Thayer defines, "1. properly the condition of one without law: either because ignorant of it, or because violating it. 2. contempt and violation of law, iniquity, wickedness" (48). It refers to acting without law or in a lawless manner. John says that "sin is lawlessness (anomia)" (1 John 3:4). They who continue to rebel against the authority of God’s law are still in the bondage of sin, refusing the freedom offered by the blood of Christ.

and purify unto himself a peculiar people: "Purify" is "to cleanse, make free from admixture" (Wuest 196). In redeeming man from sin, Jesus made it possible for men and women to be cleansed from the corruption of sin so that they could be a people peculiar only to Him. "Peculiar" means "one’s own possession, one’s own" (Vine 194). Christians belong to God by right of purchase. "Ye are not your own ... ye are bought with a price" (1 Corinthians 6:19-20). The word "peculiar" does not speak of oddity or strangeness but possession. Like the Israelites of old, we are God’s special people (Exodus 19:5-6; 1 Peter 2:9-10).

zealous of good works: Alford says, "an ardent worker and promoter of good works" (422). Vine writes, "The word is literally, ’a zealot,’ i.e., an uncompromising partisan" (249). God’s "peculiar people" are zealots in His cause, so caught up in His program that all else is peripheral. They are "burning with zeal" (Thayer 271) in "good works." Who says that Christians do not have to work? Christians are God’s "workmanship, created in Christ Jesus unto good works" (Ephesians 2:10). We are saved by grace, but grace disciplines us in good works. We are saved by faith, but not a dead, lifeless, lazy faith (James 2:26).

Dr. Constable's Expository Notes

1. The behavior of various groups in the church 2:1-15

To establish order in the church Paul gave Titus instructions concerning the behavior of various groups of Christians that was appropriate for them (cf. 1 Timothy 5:1-2). This involves pastoral oversight.

"Paul here stresses the importance of building up the inner life of believers as the best antidote against error." [Note: Hiebert, "Titus," p. 435.]

"No condition and no period of life is to remain unaffected by the sanctifying influence of the gospel." [Note: J. J. Van Oosterzee, "The Epistle of Paul to Titus," in Lange’s Commentary on the Holy Scriptures, 11:15.]

Dr. Constable's Expository Notes

Rationale for such behavior 2:11-14

"The previous paragraph [Titus 2:1-10] has been a challenge to the several groups in the Cretan churches to accept the specifically Christian pattern of behavior. Its presuppositions may at first sight seem prosaically humdrum and conventional, but Paul now eloquently reminds Titus that they have their basis in the gospel itself. It was precisely in order to raise men to a higher quality of life that God intervened in history in the incarnation." [Note: Kelly, p. 244.]

"There are few passages in the New Testament which so vividly set out the moral power of the Incarnation as this passage does." [Note: Barclay, p. 293.]

This is another of the "liturgical passages" in the Pastorals that summarize essential features of salvation (cf. 1 Timothy 1:15; 1 Timothy 2:5-6; 1 Timothy 3:16; 2 Timothy 1:9-10; 2 Timothy 2:8-13; Titus 3:3-7). [Note: For a brief discussion of these passages, see Mark L. Bailey, "A Biblical Theology of Paul’s Pastoral Epistles," in A Biblical Theology of the New Testament, pp. 349-54; or for a more detailed explanation, see Philip H. Towner, The Goal of Our Instruction, pp. 75-119.]

Dr. Constable's Expository Notes

Christ’s intent in providing salvation for us was to buy our freedom from slavery to sin and wickedness.

"First, the verb gave (and indeed the entire saying-who gave himself for us) portrays Christ’s death as a ritual offering made specifically to atone for sins (Romans 4:25; Romans 8:32; compare Galatians 1:4). . . .

"Second, the note of willingness is emphasized, for it is said that he gave himself. . . .

"Third, the phrase for us reveals that this offering was both representative and substitutionary." [Note: Towner, 1-2 Timothy . . ., p. 248.]

Christ’s purpose was also to purify a people for Himself who are eager to do what is right and good.

"When a royal visit is expected, everything is cleansed and decorated, and made fit for the royal eye to see." [Note: Barclay, p. 294.]

"The highest and purest motivation for Christian behavior is not based on what we can do for God but rather upon what God has done for us and yet will do." [Note: Griffin, p. 316.]

To summarize this section (Titus 2:11-14), the grace of God should result in the Christian’s present commitment to deny what He detests and to pursue what He values. We see God’s grace in His past provision of salvation in Christ and the prospect of Christ’s future return to take us to be with Himself forever. The fact that so few Christians make this commitment is disappointing, but it is true to life, and Jesus Christ anticipated it (Luke 17:11-19).

"Verses 11-14 are notable for their perfect balance of doctrine with living. Beginning with the incarnation (’the grace of God hath appeared,’ Titus 2:11), they relate this doctrine to a life that denies evil and practices good here and now (Titus 2:12); that sees in the return of Christ the incentive for godly conduct (’looking for that blessed hope . . .’ Titus 2:13); and that realizes, in personal holiness and good works, the purpose of the atonement (Titus 2:14). The passage is one of the most concise summations in the entire N.T. of the relation of Gospel truth to life." [Note: The New Scofield Reference Bible, p. 1307.]

Barclay's Daily Study Bible

Chapter 2

THE CHRISTIAN CHARACTER ( Titus 2:1-10 )

(1) The Senior Men ( Titus 2:1-2)

2:1-2 You must speak what befits sound teaching. You must charge the senior men to be sober, serious, prudent, healthy in Christian faith and love and fortitude.

This whole chapter deals with what might be called The Christian Character in Action. It takes people by their various ages and stations and lays down what they ought to be within the world. It begins with the senior men.

They must be sober. The word is nephalios ( G3524) , and it literally means sober in contradistinction to given to over-indulgence in wine. The point is that when a man has reached years of seniority, he ought to have teamed what are, and what are not, true pleasures. The senior men should have teamed that the pleasures of self-indulgence cost far more than they are worth.

They must be serious. The word is semnos ( G4586) , and it describes the behaviour which is serious in the right way. It does not describe the demeanour of a person who is a gloomy killjoy, but the conduct of the man who knows that he lives in the light of eternity, and that before so very long he will leave the society of men for the society of God.

They must be prudent. The word is sophron ( G4998) , and it describes the man with the mind which has everything under control. Over the years the senior men must have acquired that cleansing, saving strength of mind which has learned to govern every instinct and passion until each has its proper place and no more.

The three words taken together mean that the senior man must have learned what can only be called the gravity of life. A certain amount of recklessness and of unthinkingness may be pardonable in youth, but the years should bring their wisdom. One of the most tragic sights in life is a man who has learned nothing from them.

Further, there are three great qualities in which the senior man must be healthy.

He must be healthy in faith. If a man lives really close to Christ, the passing of the years and the experiences of life far from taking his faith away will make his faith even stronger. The years must teach us, not to trust God less but to trust him more.

He must be healthy in love. It may well be that the greatest danger of age is that it should drift into censoriousness and fault-finding. Sometimes the years take kindly sympathy away. It is fatally possible for a man to become so settled in his ways that he comes unconsciously to resent all new thoughts and ways. But the years ought to bring, not increasing intolerance but increasing sympathy with the views and mistakes of others.

He must be healthy in fortitude. The years should temper a man like steel, so that he can bear more and more, and emerge more and more the conqueror over life's troubles.

(2) The Older Women ( Titus 2:3-5)

2:3-5 In the same way you must charge the older women to be in demeanour such as befits those who are engaged in sacred things. You must charge them not to spread slanderous stories, not to be enslaved by over indulgence in wine, to be teachers of fine things, in order that they may train the young women to be devoted to their husbands and their children, to be prudent, to be chaste, to be home-keepers and home-minders, to be kindly, to be obedient to their own husbands, so that no one will have any opportunity to speak evil of the word of God.

It is clear that in the early Church a most honoured and responsible position was given to the older women. E. F. Brown, who was himself a missionary in India and knew much about Anglo-Indian society in the old days, relates a most interesting thing. A friend of his on furlough in England was asked: "What is it you most want in India?" And his surprising answer was: "Grandmothers." In the old days there were few older women in Anglo-Indian society, because those engaged in the administration of the country almost invariably came to the end of their service and returned to Britain while still fairly young; and the lack of older women was a serious want. E. F. Brown goes on to say: "Old women play a very important part in society--how large a part one does not realize, till one witnesses a social life from which they are almost absent. Kindly grandmothers and sweet charitable old maids are the natural advisers of the young of both sexes." The older women to whom the years have brought serenity and sympathy and understanding have a part to play in the life of the Church and of the community which is peculiarly their own.

Here the qualities which characterize them are laid down. Their demeanour must be such as befits those who are engaged in sacred things. As has been said: "They must carry into daily life the demeanour of priestesses in a temple." As Clement of Alexandria had it: "The Christian must live as if all life was a sacred assembly." It is easy to see what a difference it would make to the peace and fellowship of the Church, if it was always remembered that we are engaged in sacred things. Much of the embittered argument and the touchiness and the intolerance which all too frequently characterize church activities would vanish overnight.

They must not spread slanderous stories. It is a curious trait of human nature that most people would rather repeat and hear a malicious tale than one to someone's credit. It is no bad resolution to make up our minds to say nothing at all about people if we cannot find anything good to say.

The older women must teach and train the younger. Sometimes it would seem that the only gift experience gives to some is that of pouring cold water on the plans and dreams of others. It is a Christian duty ever to use experience to guide and encourage, and not to daunt and discourage.

(3) The Younger Women ( Titus 2:3-5 Continued)

The younger women are bidden to be devoted to their husbands and their children, to be prudent and chaste, to manage their households well, to be kindly to their servants and to be obedient to their husbands; and the object of such conduct is that no one will be able to speak evil of the word of God.

In this passage there is both something that is temporary and something that is permanent.

In the ancient Greek world the respectable woman lived a completely secluded life. In the house she had her own quarters and seldom left them, not even to sit at meals with the menfolk of the family; and into them came no man except her husband. She never attended any public assemblies or meetings; she seldom appeared on the streets, and, when she did, she never did so alone. In fact it has been said that there was no honourable way in which a Greek woman could make a living. No trade or profession was open to her; and if she tried to earn a living, she was driven to prostitution. If the women of the ancient Church had suddenly burst every limitation which the centuries had imposed upon them, the only result would have been to bring discredit on the Church and cause people to say that Christianity corrupted womanhood. The life laid down here seems narrow and circumscribed, but it is to be read against its background. In that sense this passage is temporary.

But there is also a sense in which it is permanent. It is the simple fact that there is no greater task, responsibility and privilege in this world than to make a home. It may well be that when women are involved in the hundred and one wearing duties which children and a home bring with them, they may say: "If only I could be done with all this, so that I could live a truly religious life." There is in fact nowhere where a truly religious life can better be lived than within the home. As John Keble had it:

"We need not bid, for cloistered cell,

Our neighbour and our work farewell,

Nor strive to wind ourselves too high

For sinful man beneath the sky;

The trivial round, the common task,

Will furnish all we need to ask--

Room to deny ourselves, a road

To bring us daily nearer God."

In the last analysis there can be no greater career than that of homemaking. Many a man, who has set his mark upon the world, has been enabled to do so simply because someone at home loved him and tended him. It is infinitely more important that a mother should be at home to put her children to bed and hear them say their prayers than that she should attend all the public and Church meetings in the world.

(4) The Younger Men ( Titus 2:6)

2:6 In the same way urge on the younger men the duty of prudence.

The duty of the younger men is summed up in one sentence, but it is a pregnant one. They are bidden remember the duty of prudence. As we have already seen, the man who is prudent, sophron ( G4998) , has that quality of mind which keeps life safe. He has the security which comes from having all things under control.

The time of youth is necessarily a time of danger.

(i) In youth the blood runs hotter and the passions speak more commandingly. The tide of life runs strongest in youth and it sometimes threatens to sweep a young person away.

(ii) In youth there are more opportunities for going wrong. Young people are thrown into company where temptation can speak with a most compelling voice. Often they have to study or to work away from home and from the influences which would keep them right. He has not yet taken upon himself the responsibility of a home and a family; he has not yet given hostages to fortune; and he does not yet possess the anchors which hold an older person in the right way through a sheer sense of obligation. In youth there are far more opportunities to make shipwreck of life.

(iii) In youth there is often that confidence which comes from lack of experience. In almost every sphere of life a younger person will be more reckless than his elders, for the simple reason that he has not yet discovered all the things which can go wrong. To take a simple example, he will often drive a motor car much faster simply because he has not yet discovered how easily an accident can take place or on how slender a piece of metal the safety of a car depends. He will often shoulder a responsibility in a much more carefree spirit than an older person, because he has not known the difficulties and has not experienced how easily shipwreck may be made. No one can buy experience; that is something for which only the years can pay. There is a risk, as there is a glory, in being young.

For that very reason, the first thing at which any young person must aim is self-mastery. No one can ever serve others until he has mastered himself. "He who rules his spirit is greater than he who takes a city" ( Proverbs 16:32).

Self-discipline is not among the more glamorous of the virtues, but it is the very stuff of life. When the eagerness of youth is buttressed by the solidity of self-mastery, something really great comes into life.

(5) The Christian Teacher ( Titus 2:7-8)

2:7-8 And all the time you are doing this you must offer yourself as a pattern of fine conduct; and in your teaching you must display absolute purity of motive, dignity, a sound message which no one could condemn, so that your opponent may be turned to shame, because he can find nothing bad to say about us.

If Titus' teaching is to be effective, it must be backed by the witness of his own life. He is himself to be the demonstration of all that he teaches.

(i) It must be clear that his motives are absolutely pure. The Christian teacher and preacher is always faced with certain temptations. There is always the danger of self-display, the temptation to demonstrate one's own cleverness and to seek to attract notice to oneself rather than to God's message. There is always the temptation to power. The teacher, the preacher, the pastor is always confronted with the temptation to be a dictator. Leader he must be, but dictator never. He will find that men can be led, but that they will never be driven. If there is one danger which confronts the Christian teacher and preacher more than another, it is to set before himself the wrong standards of success. It can often happen that the man who has never been heard of outside his own sphere of work is in God's eyes a far greater success than the man whose name is on every lip.

(ii) He must have dignity. Dignity is not aloofness, or arrogance, or pride; it is the consciousness of having the terrible responsibility of being the ambassador of Christ. Other men may stoop to pettiness; he must be above it. Other men may bear their grudges; he must have no bitterness. Other men may be touchy about their place; he must have a humility which has forgotten that it has a place. Other men may grow irritable or blaze into anger in an argument; he must have a serenity which cannot be provoked. Nothing so injures the cause of Christ as for the leaders of the Church and the pastors of the people to descend to conduct and to words unbefitting an envoy of Christ.

(iii) He must have a sound message. The Christian teacher and preacher must be certain to propagate the truths of the gospel and not his own ideas. There is nothing easier for him than to spend his time on side-issues; he might well have one prayer: "God, give me a sense of proportion." The central things of the faith will last him a lifetime. As soon as he becomes a propagandist either for his own ideas or for some sectional interest, he ceases to be an effective preacher or teacher of the word of God.

The duty laid on Titus is the tremendous task, not of talking to men about Christ, but of showing him to them. It must be true of him as it was of Chaucer's saintly parson:

"But Cristes love, and his apostles twelve

He taught, but first he folwed it him-selve."

The greatest compliment that can be paid a teacher is to say of him: "First he wrought, and then he taught."

(6) The Christian Workman ( Titus 2:9-10)

2:9-10 Impress upon slaves the duty of obeying their own masters. Urge them to seek to give satisfaction in every task, not to answer back, not to pilfer, but to display all fidelity with hearty good-will, that they may in all things adorn the teaching which God our Saviour gave to them.

In the early Church the problem of the Christian workman was acute. It was one which could operate in two directions.

If the master was a heathen, the responsibility laid upon the servant was heavy indeed, for it was perhaps only through his conduct that the master could ever come to see what Christianity was. It was the task of the workman to show the master what a Christian could be; and that responsibility still lies upon the Christian workman. A large number of people never willingly darken a Church door; a minister of the Church seldom gets a chance to speak to them. How then is Christianity ever to make contact with them? The only possible way is for a fellow workman to show them what Christianity is. There is a famous story of St. Francis. One day he said to one of his young friars: "Let us go down to the village and preach to the people." So they went. They stopped to talk to this man and to that. They begged a crust at this door and that. Francis stopped to play with the children, and exchanged a greeting with the passers-by. Then they turned to go home. "But father," said the novice, "when do we preach?" "Preach?" smiled Francis. "Every step we took, every word we spoke, every action we did, has been a sermon."

There was another side to the problem. If the master was a Christian, a new temptation came into the life of the Christian workman. He might attempt to trade on his Christianity. He might think that, because he was a Christian, special allowances would be made for him. He might expect to "get away" with things because both he and the master were members of the same Church. It is perfectly possible for a man to trade on his Christianity--and there is no worse advertisement for it than a man who does that.

Paul lists the qualities of the Christian workman.

He is obedient. The Christian is never a man who is above taking orders. His Christianity teaches him how to serve. He is efficient. He is determined to give satisfaction. The Christian workman can never put less than his best into any task that is given him to do. He is respectful. He does not think that his Christianity gives him a special right to be undisciplined. Christianity does not obliterate the necessary lines of authority in the world of industry and of commerce. He is honest. Others may stoop to the petty dishonesties of which the world is full. His hands are clean. He is faithful. His master can rely upon his loyalty.

It may well be that the man who takes his Christianity to his work will run into trouble; but, if he sticks to it, he will end by winning the respect of all men.

E. F. Brown tells of a thing which happened in India. "A Christian servant in India was once sent by his master with a verbal message which he knew to be untrue. He refused to deliver it. Though his master was very angry at the time, he respected the servant all the more afterwards and knew that he could always trust him in his own matters."

The truth is that in the end the world comes to see that the Christian workman is the one most worth having. In one sense, it is hard to be a Christian at our work; in another sense, it is easier than we think, for there is not a master under the sun who is not desperately looking for workmen on whose loyalty and efficiency he can rely.

THE MORAL POWER OF THE INCARNATION ( Titus 2:11-14 )

2:11-14 For the grace of God, which brings salvation to all men, has appeared, schooling us to renounce godlessness and worldly desires for forbidden things, and to live in this world prudently, justly and reverently, because we expectantly await the realization of our blessed hope--I mean the glorious appearing of our great God and Saviour Jesus Christ, who gave himself for us to redeem us from the power of all lawlessness, and to purify us as a special people for himself, a people eager for all fine works.

There are few passages in the New Testament which so vividly set out the moral power of the Incarnation as this does. Its whole stress is the miracle of moral change which Jesus Christ can work.

This miracle is repeatedly here expressed in the most interesting and significant way. Isaiah once exhorted his people: "Cease to do evil; learn to do good" ( Isaiah 1:16-17). First, there is the negative side of goodness, the giving up of that which is evil and the liberation from that which is low; second, there is its positive side, the acquisition of the shining virtues which mark the Christian life.

First, there is the renunciation of all godlessness and worldly desires. What did Paul mean by worldly desires? Chrysostom said that worldly things are things which do not pass over with us into heaven but are dissolved together with this present world. A man is very short-sighted if he sets all his heart and expends all his labour on things which he must leave behind when he quits this world. But an even simpler interpretation of worldly desires is that they are for things we could not show to God. It is only Christ who can make not only our outward life but also our inward heart fit for God to see.

That was the negative side of the moral power of the incarnation; now comes the positive side. Jesus Christ makes us able to live with the prudence which has everything under perfect control, and which allows no passion or desire more than its proper place; with the justice which enables us to give both to God and to men that which is their due; with the reverence which makes us live in the awareness that this world is nothing other than the temple of God.

The dynamic of this new life is the expectation of the coming of Jesus Christ. When a royal visit is expected, everything is cleansed and decorated, and made fit for the royal eye to see. The Christian is the man who is always prepared for the coming of the King of kings.

Finally Paul goes on to sum up what Jesus Christ has done, and once again he does it first negatively and then positively.

Jesus has redeemed us from the power of lawlessness, that power which makes us sin.

Jesus can purify us until we are fit to be the special people of God. The word we have translated special (periousios, G4041) is interesting. It means reserved for; and it was specially used for that part of the spoils of a battle or a campaign which the king who had conquered set apart specially for himself. Through the work of Jesus Christ, the Christian becomes fit to be the special possession of God.

The moral power of the Incarnation is a tremendous thought. Christ not only liberated us from the penalty of past sin; he can enable us to live the perfect life within this world of space and time; and he can so cleanse us that we become fit in the life to come to be the special possession of God.

THE THREEFOLD TASK ( Titus 2:15 )

2:15 Let these things be the substance of your message. Deal out encouragement and rebuke with all the authority which your royal commission confers upon you. Let no one regard your authority as cheap.

Here Paul succinctly lays before Titus the threefold task of the Christian preacher, teacher and leader.

It is a task of proclamation. There is a message to be proclaimed. There are some things about which argument is not possible and on which discussion is not relevant. There are times when he must say: "Thus saith the Lord."

It is a task of encouragement. Any preacher who reduces his audience to bleak despair has failed in his task. Men must be convicted of their sin, not that they may feel that their case is hopeless, but that they may be led to the grace which is greater than all their sin.

It is a task of conviction. The eyes of the sinner must be opened to his sin; the mind of the misguided must be led to realize its mistake; the heart of the heedless must be stabbed awake. The Christian message is no opiate to send men to sleep; it is rather the blinding light which shows men themselves as they are and God as he is.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Titus 2:14

v. 14 A Description of God’s People

1) A Purchased People

2) A Redeemed People

3) A Pure People

4) A Possessed People

5) A "zealous of good works" People.

Gill's Exposition of the Whole Bible

Who gave himself for us,.... Not another, or another's, but himself; not merely his own things, but his own self; not the world, and the riches of it, not gold and silver, and such like corruptible things, as the price of redemption; not the cattle on a thousand hills for sacrifice; not men nor angels, but himself; all that belong to him, all that is near and dear, his name, fame, credit, and reputation; his time, strength, and service: all the comforts of life, and life itself; his whole manhood, soul, and body, and that as in union with his divine person; which he gave into the hands of men, and of justice, and to death itself, to be a ransom price of his people, and for a propitiation and sacrifice for their sins, to be paid and offered in their room and stead: not for all mankind, but for many; for us, for all the elect of God, for the church; and who are represented when he gave himself, or died for them, as ungodly, sinners, and enemies: this was a free and voluntary gift, and is an unspeakable one; who can say all that is contained in this word "himself?" it is an instance of the greatest love, of love that passeth knowledge; God, because he could swear by no greater, swore by himself; and Christ, because he could give no greater gift, nor any greater instance of his love, gave himself, for the following ends and purposes:

that he might redeem us from all iniquity: sin brings into bondage and, slavery, redemption is a deliverance from it; sin binds guilt upon the sinner, and lays him under obligation to punishment, and renders him liable to the curse and condemnation of the law; Christ was made sin, and a curse for his people, that he might redeem them from both, and deliver them from the punishment due to sin; which he has done by bearing it in his own, body on the tree, whereby he has redeemed them from all iniquity, that so it shall not be their ruin, or they come into condemnation on account of it; even from original sin, and from all actual transgressions; from all which his blood cleanses, and his righteousness justifies, and which God, for his sake, freely and fully forgives. Christ was called to this work by his Father, to which he agreed; and the plan of redemption being drawn in the everlasting council, and the whole adjusted and fixed in the covenant of peace; promises and prophecies were given out of it, and in the fulness of time Christ was sent, and came to effect it; and he has obtained eternal redemption for us, through the price of his own blood, which could have never been wrought out by any creature; and wherein all the divine perfections are glorified and is a plenteous and complete one; it includes in it, or connects with it, the blessings of justification, peace, pardon, adoption, and eternal life. It follows as another end of Christ's giving himself, or what is a branch of redemption, or consequent upon it,

and purify unto himself a peculiar people, zealous of good works; all mankind are filthy and unclean by nature, in all the powers and faculties of their souls; nor can they cleanse themselves from their impurity of flesh and spirit, by anything that they can do: Christ has a peculiar people among these, a church whom he loves, and for whom he has given himself, that he might sanctify and cleanse them from their sins; which he has done by shedding his blood for them, and washing them in it, which cleanses from all sin, and he has purified them unto himself, for his own use and service, for his pleasure and delight, and to his glory; that they might be a proper habitation for him now; and that they might be made ready for him, to have the marriage between, him and them consummated; and that they might be presented to himself a glorious church, without spot or wrinkle, and be with him, both in the new Jerusalem state, into which nothing that defiles, or is defiled, enters, and in heaven, to all eternity. Now these people, for whom Christ has given himself, and whom he has redeemed and purifies, are a "peculiar people"; for whom Christ has a peculiar love, in whom he takes a peculiar delight, and to whom he grants peculiar nearness to himself, and bestows peculiar blessings on them, and makes peculiar provisions for them, both for time and eternity; these are Christ's own, his possession, his substance, what he has a special right to by his Father's gift, his own purchase, and the conquest of his grace; and they are a distinct and separate people from all others, in election, redemption, effectual calling, and in Christ's intercession, and will be in the resurrection morn, at the day of judgment, and to all eternity; and they are, as the word also signifies, an excellent and valuable people; they are Christ's portion and inheritance; they are his peculiar treasure, his jewels, whom, as such, he values and takes care of. The Syriac version renders it, "a new people". And they who are redeemed and purified by Christ, through the power of his grace upon them, become a people "zealous of good works"; not in order to their justification and salvation, but in obedience to the will of God, and to testify their subjection and gratitude to him, and for his honour and glory, and for the credit of religion, and the good of men, These not only perform them, but perform them from principles of truth and love, and with a zeal for the glory of God, and the honour of his Gospel; and with an holy emulation of one another, striving to go before, and excel each other in the performance of them.

Light of Israel Bible Commentary

THE GRACE OF GOD HAS BEEN REVEALED

For the grace of God has appeared that offers salvation to all people. Titus 2:11

This is a majestic verse with an amazingly wide scope. It tells us of the advent of Christ as he appeared (Gk. epephanē) to the world long ago in Bethlehem. He came not because we deserved his coming, for we were all sinners. He came purely by the grace of God. God simply had grace and mercy upon us all and he sent the deliverer, his divine Son.

In the ancient Greek world grace (Gk. charis) always spoke of a favor freely done to another without any claim or expectation of return. Such grace was always conferred upon a friend.<footnote>Wuest, The Pastoral Epistles in the Greek New Testament, p. 193.</footnote> What a blessed change with the gospel message! We now see the grace of God conferred upon his enemies. We should not forget that salvation is solely by the grace of God and it is not dependent upon anything we humans can do.

We note here the astonishing universality of God's grace and salvation. He has appeared to all people, for in a very real sense he offered his saving grace to all people everywhere. The aged Simeon, when he beheld the Christ child exclaimed, "Sovereign Lord, as you have promised, you may now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all nations:" (Luke 2:29-31).

It is almost incredible to think that the salvation offered, the preaching of Christ, was hidden and kept secret since before the world began. Now in these last days it is clearly revealed to us that we all might be saved from our sins (Hebrews 1:2).

"It teaches us to say 'No' to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age," (2:12). Here we learn that the advent, epiphany or incarnation of Christ teaches us. What does it teach us? Calvin answered this saying, "The manifestation of the grace of God unavoidably carries along with it exhortations to a holy life."<footnote>Calvin, Calvin's Commentary on the Bible, v. 2:11.</footnote> If there really is a God and if he is a righteous and holy God as the Bible says – if he has really sent his holy Son to this earth to die on a cross for our redemption as the Bible says – then, we suddenly have a tremendous responsibility to believe the gospel and begin living as holy and redeemed children of God (cf. 1 Corinthians 1:2). The advent changes everything. We are really living on a visited planet.

We should note that we are living in a time period known as "this present age." Jewish people spoke in the past and still do, of the present age (Hebrews ha-olam ha-zeh) and the age to come (ha-olam ha-bah). We see these descriptions in the New Testament. Here the Greek words nun aioni translate "now age." We see these two ages contrasted in Luke 18:30 and in Ephesians 1:21. Today we all live in what the Bible calls "the present evil age" (Galatians 1:4). It is an age that is greatly influenced by the devil. Kenneth Wuest, the Greek scholar, says of it, "Christians live in this atmosphere. We breathe it. It confronts us wherever we go. It seeks our destruction. It is pernicious. It surrounds us like the air we breathe."<footnote>Wuest, The Pastoral Epistles in the Greek New Testament, p. 194.</footnote> Long ago the church father Gregory of Nyssa (c.335 -c.395) remarked, "Who does not know that the deceit of demons filled every corner of the world and held sway over human life by the madness of idolatry?"<footnote>Gorday, Ancient Christtian Commentary on Scripture, New Testament, IX, p. 298.</footnote>

In the next verse, Paul will begin speaking of the age to come. This coming age will be controlled solely by God and by his Son, Jesus Christ. The longer we live on this earth the more we long for the age to come. Our fervent and continuing prayer is "come Lord Jesus!"

Our sojourn here is spent in anticipation, "while we wait for the blessed hope – the glorious appearing of our great God and Savior, Jesus Christ…" (2:13). Here we have the hope of the church, that the one who appeared in the flesh as the Christ and as the servant and "man of sorrows," will appear once more in total victory as Savior. Stott says, "He appeared in grace; he will reappear in glory. In fact, this future epiphany of glory is the supreme object our Christian hope."<footnote>Stott, The Message of 1 Timothy & Titus, p. 194.</footnote>

Those disciples who watched Jesus ascend into heaven from the Mount of Olives were told by the angels, "…This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven" (Acts 1:11). Although there are many who do not agree with this today, the Bible teaches two epiphanies (not three). Jesus the Son of God came to this earth once as a babe in Bethlehem. This same Jesus will come again as King of the whole universe and as judge of the wicked. At his second epiphany all his enemies will be destroyed. The ancient church father Cyril of Jerusalem (ca. 313- 386) stated this truth long ago saying, "For Paul has also shown us that there are these two comings, in his epistle to Titus…So our Lord Jesus Christ comes from heaven and comes with glory at the last day to bring this world to its close."<footnote>Gorday, Ancient Christtian Commentary on Scripture, New Testament, IX, p. 298.</footnote> Guzik remarks here, "he came the first time and stood before Pilate; he will come a second time and Pilate will stand before him."<footnote>Guzik, David Guzik's Commentaries on the Bible, Titus, vs. 2:12-13.</footnote>

The expression, "our great God and Savior, Jesus Christ" has drawn a lot of comment from the scholars. Stott says, "…this is perhaps the most unambiguous declaration in the New Testament of the deity of Jesus…First, there is no definite article before the noun 'Savior,' which suggests that the one article covers both nouns. In Greek, 'nouns linked together by one article designate the same subject…Secondly, the majority of the ancient Greek fathers understood the phrase in this way."<footnote>Stott, The Message of 1 Timothy & Titus, p. 194. Wuest inserts, "We have Granville Sharp's rule here, which says that when there are two nouns in the same case connected by kai (and), the first noun having the article, the second noun not having the article, the second noun refers to the same thing the first noun does and is a further description of it. Thus, that blessed hope is the glorious appearing of our Lord. The translation should read, "that blessed hope, even the appearing of the glory of our great God and Saviour, Jesus Christ." The same rule applies to the words, "the great God and our Saviour Jesus Christ." Both the expressions refer to the same individual. The deity of the Lord Jesus is brought out here by a rule of Greek syntax." (Wuest, p. 195).</footnote>

The Baptist evangelist and mission pastor Robert Neighbour summarizes this verse well:

The Lord's return is the hope of the church. There are some persons who imagine that the church will convert the world, but that is absolutely contrary to God's word. According to the Bible the church is ever to be a suffering minority, a people called out from among the nations with but one hope set before it, and that, the hope of Christ's return. Increasing darkness, moral disillusion, civic and social collapse, the rumors of wars, and distress of nations never upset the peace of the church which knows the fact of the Blessed Hope.<footnote>Neighbour, Living Water Commentary on Titus, vs. 2:1-15.</footnote>

Paul continues, speaking of the Great God, "who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good" (2:14). Jesus came to the earth to save us sinners and redeem us from all our wickedness. The word for "redeem" is the Greek "lutroō." It means "to set free by the payment of ransom" (cf. 1 Pet 1:18).<footnote>Wuest, The Pastoral Epistles in the Greek New Testament, p. 196.</footnote> In an exchange which we could never understand fully, Jesus died on the cross to save us. He did so by exchanging himself and his blood for our salvation, by making our necessary offering. He, in a very real sense, became the ransom for our souls as Mark 10:45 tells us, "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."

He did not save us so we could strut around and be proud, thinking that we are something great. He saved us for his own purposes that we could do his good will. Because of Adam's fall our whole race was doomed to sin and we were not capable of doing anything good. Now, with the salvation of Christ, doing good and pleasing God is again possible. We are once more a chosen people, a holy people and a special treasure to God (cf. Deuteronomy 7:6). The 20th century British New Testament scholar, Donald Guthrie, says here, "The Greek words underlying the translation a people that are his very own (laos periousios) first occur in Exodus 19:5, and mean 'a peculiar treasure.'"<footnote>Guthrie, The Pastoral Epistles, p. 213.</footnote>

"These, then, are the things you should teach. Encourage and rebuke with all authority. Do not let anyone despise you" (2:15). There can be no doubt that the Cretans were a real challenge to young Titus. Apparently, he was up to the task. With sound and healthy doctrine Titus taught, encouraged and rebuked when necessary. Not only did he represent the authority of the apostle Paul, but in a real sense, all authority in heaven and earth was given him through the Lord Jesus Christ (Matthew 28:18).

Henry's Complete Commentary on the Bible

      11 For the grace of God that bringeth salvation hath appeared to all men,   12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;   13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;   14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

      Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death.

      I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this,

      1. They are put under the dispensation of the grace of God, so the gospel is called, Ephesians 3:2. It is grace in respect of the spring of it--the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace,Romans 6:12-14. The love of Christ constrains us not to live to self, but to him (2 Corinthians 5:14; 2 Corinthians 5:15); without this effect, grace is received in vain.

      2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers)--salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since,

      3. It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For,

      4. It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith,Romans 16:25; Romans 16:26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things.

      5. This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us,

      (1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God; put away all these." An earthly sensual conversation suits not a heavenly calling. Those that are Christ's have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin; and then,

      (2.) To make conscience of that which is good: To live soberly, righteously, and godly, c. Religion is not made up of negatives only there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved and the gospel adorned. We should live soberly with respect to ourselves, in the due government of our appetites and passions, keeping the limits of moderation and temperance, avoiding all inordinate excesses; and righteously towards all men, rendering to all their due, and injuring none, but rather doing good to others, according to our ability and their need: this seems a part of justice and righteousness, for we are not born for ourselves alone, and therefore may not live to ourselves only. We are members one of another, and must seek every man another's wealth,1 Corinthians 10:24; 1 Corinthians 12:25. The public, especially, which includes the interests of all, must have the regards of all. Selfishness is a sort of unrighteousness; it robs others of that share in us which is their due. How amiable then will a just and righteous conduct be! It secures and promotes all interests, not particular only, but general and public, and so contributes to the peace and happiness of the world. Live righteously therefore as well as soberly. And godly towards God, in the duties of his worship and service. Regards to him indeed should run through all. Whether you eat, or drink, or whatsoever you do, do all to the glory of God,1 Corinthians 10:31. Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage,--loving, fearing, and trusting in him,--depending on him, and devoting ourselves to him,--observing all those religious duties and ordinances that he has appointed,--praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all,

      (3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels,Luke 9:26. His own glory which he had before the world was; and his Father's, being the express image of his person, and as God-man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation,Hebrews 9:28. The great God and our Saviour (or even our Saviour) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Soteros, not kai tou Soteros, and so is kai rendered 1 Corinthians 15:24, When he shall have delivered up the kingdom to God, even the Father; to Theo kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God (1 John 5:20), the mighty God (Isaiah 9:6), who, being in the form of God, thought it not robbery to be equal with God,Philippians 2:6. In his second coming he will reward his servants, and bring them to glory with him. Observe, [1.] There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable, 1 Corinthians 15:19. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope (1 Timothy 1:1), and blessedness in and through him, even riches of glory (Ephesians 1:18), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ,1 Peter 1:13. To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God!2 Peter 3:11; 2 Peter 3:12. Looking and hastening, that is, expecting and diligently preparing for it. [3.] At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory,John 17:24. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it (1 Peter 1:3), turned to serve the living God, and wait for his Son from heaven,1 Thessalonians 1:9; 1 Thessalonians 1:10. Christians are marked by this, expecting their Master's coming (Luke 12:36), loving his appearance,2 Timothy 4:8. Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry,Hebrews 10:37. [4.] The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective duties from the nature and design of the gospel. And herewith is connected another ground, namely,

      II. From the end of Christ's death: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works,Titus 2:14; Titus 2:14. To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have,

      1. The purchaser of salvation--Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as man alone; but as God-man, two natures in one person: man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him; and God, that he might support the manhood, and give worth and efficacy to his undertakings, and have due regard to the rights and honour of the deity, as well as the good of his creature, and bring about the latter to the glory of the former. Such a one became us; and this was,

      2. The price of our redemption: He gave himself. The Father gave him, but he gave himself too; and, in the freeness and voluntariness, as well as the greatness of the offering, lay the acceptableness and merit of it. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself,John 10:17; John 10:18. So John 17:19, "For their sakes I sanctify myself, or separate and devote myself to this work, to be both a priest and a sacrifice to God for the sins of men." The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the person. He gave himself a ransom for all,1 Timothy 2:6. Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ (1 Peter 1:18; 1 Peter 1:19), called the blood of God (Acts 20:28), that is, of him who is God.

      3. The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God,1 Peter 3:18. He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him,2 Corinthians 5:21. Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering,

      4. The ends of his giving himself for us, (1.) That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. Christ gave himself to redeem us from these, therefore put them away. To love and live in sin is to trample under foot redeeming blood, to despise and reject one of the greatest benefits of it, and to act counter to its design. But how could the short sufferings of Christ redeem us from all iniquity? Answer, Through the infinite dignity of his person. He who was God suffered, though not as God. The acts and properties of either nature are attributed to the person. God purchased his church with his own blood,Acts 20:28. Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature; but God-man could. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified,Hebrews 9:25; Hebrews 9:26; Hebrews 10:14. He needed not to offer himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died for this: and, (2.) To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. Christ died to purify as well as to pardon--to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar people, by purifying them. Thus are they distinguished from the world that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of the nature go together, and both make a peculiar people unto God: freedom from guilt and condemnation, freedom from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And, (3.) Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us see then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death.

Spurgeon's Verse Expositions of the Bible

'Christ's Marvellous Giving' and 'Good Works'

A Sermon Delivered on Sabbath Morning, March 16, 1856, by the REV. C. H. Spurgeon At New Park Street Chapel, Southwark.

"Zealous of good works." Titus 2:14 .

WE SHALL not be afraid of leading any of you into a legal spirit this morning through what we shall say, for after our frequent exhortations to avoid anything like trusting in your works, attended as they have been, we trust, by the Holy Spirit, we are not afraid that you will so misunderstand us, as to suppose that when we speak of good works, to-day, we shall in any way whatsoever wish you to imagine that they can promote your eternal salvation. We laboured when here the Sabbath morning before last, to let you know the difference between the two covenants, the covenant of grace and the covenant of works; we shall beg you to remember what we then said, and if by any slips of the tongue we should say anything that should look like legality, we beg you will put the two together, and wherein we shall err from the great truth of justification by faith, to reject our testimony. Now, this morning, we shall first of all tell you the nature of good works , for there are many things called good works that are not so at all; secondly, we shall trace good works to their origin find where good works come from; thirdly, we shall attempt to show you the use of good works ; and we shall close up by endeavoring to prove that our doctrines, those of free, distinguishing, discriminating grace, have a tendency to make us who believe them "zealous of good works." Again: nothing is a good work unless it is done with a good motive ; and there is no motive which can be said to be good but the glory of God. He who performs good works with a view to save himself, does not do them from a good motive, because his motive is selfish. He who does them also to gain the esteem of his fellows and for the good of society, has a laudable motive, so far as man is concerned; but it is, after all, an inferior motive. What end had we in view? If for the benefit of our fellow-creatures, then let our fellow-creatures pay us; but that has nought to do with God. Work is not good, unless a man does it with a view to God's glory, and he has been brought into subjection to God's divine will, so that in everything he has an eye to the Most High, and works in order to promote his glory and honor in the world. And even, beloved, when our works are done from the best motives, nothing is a good work unless it is done with faith; for "without faith it is impossible to please God." Like Cain, we may build the altar, and lay the first fruits of the salt of faith, there it will lie it will not be accepted by God, for without faith it is impossible to please him. Bring me a man who all his life long has been spending his health and strength for his fellow-creatures; fetch me some public officer, who has fully discharged his trust, who has laboured night and day, even to the wearing down of his constitution, because he believed that England expected every man to do his duty, and he wished to do it; bring me that man; let me see all his charitable works; let me witness the most lavish benevolence, the most profuse bounty; tell me that he has always, with a consistent motive, laboured for his country; and then, if he cannot answer this question. "Dost thou believe in the Son of God?" I shall be bound in all honesty to tell him that he has not done a solitary good work in all his life, so far as God is concerned. And now, beloved, do you think you have any good works? "Oh!" you say "I am afraid I have not many myself-nay, I know I have not; but thanks be unto his love, he who accepted my person in Christ, accepts my works through Christ; and he who blessed me in him, that I should be a chosen vessel, has been pleased to accept that which he himself poured into the vessel, 'to the praise of the glory of his grace, where he hath made me accepted in the beloved.'" II. And now, secondly, WHERE DO GOOD WORKS COME FROM? And again: we think that good works spring from union with Christ . We believe that the more a man knows and feels himself to be one with Jesus, the more holy will he be. The very fact that Christ and the Christian become one, makes the Christian Christ-like. Why is a Christian's character like Christ's character? Only for this reason, that is joined and united to the Lord Jesus Christ. Why doth that branch bring forth grapes? Simply because it has been engrafted into the vine, and therefore it partakes of the nature of the stem. So, Christian, the only way whereby thou canst bring forth fruit to God is by being grafted into Christ and united with him. You Christians who think you can walk in holiness without keeping up perpetual fellowship with Christ have made a great mistake. If you would be holy, you must live close to Jesus. Good works spring only thence. Hence we draw the most powerful reasons against anything like trusting in works; for as works are only the gift of God, how utterly impossible does it become for an unrighteous, unconverted, ungodly man, to produce any such good works in himself. And if they are God's gifts, how little merit can there be in them. I am rather fond of being called an Antinomian, for this reason, that the term generally applied to those who hold truth very firmly and will not let it go. But I should not be fond of being an Antinomian. We are not against the law of God. We believe it is no longer binding on us as the covenant of salvation; but we have nothing to say against the law of God. "The law is holy; we are carnal, sold under sin." None shall charge us truthfully with being Antinomians. We do quarrel with Antinomians; but as for some poor souls, who are so inconsistent as to say the law is not binding, and yet try to keep it with all their might, we do not quarrel with them! they will never do much mischief; but we think they might learn to distinguish between the law as a covenant of life and a direction after we have obtained life. Secondly, we think good works are the witnesses or testimony to other people of the truth of what we believe . Every Christian was sent into the world to be a preacher; and just like every other creature that God has made, he will always be preaching about his Lord. Doth not the whole world preach God? Do not the stars, while they shine, look down from heaven and say there is a God? Do not the winds chaunt God's name in their mighty howling? Do not the waves murmur it upon the shore, or thunder it in the storms? Do not the floods and the fields, the skies and the plains, the mountains and the valleys, the streamlets and the rivers, all speak for God? Assuredly they do; and a new-born creature the man created in Christ must preach Jesus Christ wherever he goes. This is the use of good works. He will preach, not with his mouth always, but with his life. The use of good works is, that they are a Christian's sermon. A sermon is not what a man says, but what he does. You who practice are preaching; it is not preaching and practising, but practising is preaching. The sermon that is preached by the mouth is soon forgotten, but what we preach by our lives is never forgotten. There is nothing like faithful practice and holy living, if we would preach to the world. The reason why Christianity does not advance with a mightier stride, is simply this: that professors are in a large measure a disgrace to religion, and many of those who are joined to the church have no more godliness than those who are out of it. If I preached such a contradictory sermon on a Sunday as some of you have preached the most part of your lives, you would go out and say, "We will not go again till he can be a little more consistent with himself." There is a difference in the very tone of the voice of some people when they are in the chapel engaged in prayer, and when they are in the workshop; you would hardly think them the same persons. Out upon your inconsistency! Professors, take heed lest your inconsistencies should blot your evidence, and some of you should be found manifesting, not inconsistency, but a most fearful consistency, because living in sin and iniquity, and therefore being consistent with yourselves in hypocrisy. IV. Thus have I told you the use of good works. Now just a moment or two to tell you that the religion which we profess in this place, and which we preach, is CALCULATED TO PRODUCE GOOD WORKS IN THE CHILD OF GOD. And just now, as the Unitarians are bringing up all their great men so great that we never heard their names to this day and endeavouring to do all they can in London, to bring people to Unitarianism, we would just tell them this fact. Dr. Priestly ascribes the coolness of Unitarianism to their becoming more indifferent to religious doctrine and accounts for the fact of their chapels not being well attended, by saying that Unitarians have a very slight attachment to their religious doctrines. What a mercy! for if they continued to hold them, they would inevitably be lost. A man who denies the divinity of Christ is sure to be lost. It is idle for them to talk of their being Christians; they might as well talk of being holy angels. The best proof I can give you of the holy tendency of our doctrines is this great fact, viz.: That in every age those who have held the doctrines of grace have exhibited in their lives a holy walk and conversation. What more can we say, then? We hope we have proved our points to all honest and consistent men. We only send you away, ye hypocrites, with this ringing in your ears, "Except ye have the spirit of Christ, ye are none of his." Except ye live like Christ, ye shall not be with Christ at last; if your spirit be not sanctified in this world, you will not find that God will sanctify you when you come before his throne. But you, poor sinners, who have no holiness of your own, and no good works at all; I know you have not any, because you are not a child of God. Do you feel that you have not? Come then, and Christ will give you some: he will give you himself. If you believe on the Lord Jesus, he will wash you from all your sins, give you a new heart, and henceforth your life shall be holy, your conduct shall be consistent, he shall keep you to the end, and you shall most assuredly be saved. God bless this testimony to any such as are living in sin, that they may be reclaimed from it; for Christ's sake! Amen.

A Sermon Published on Thursday, May 25th, 1916. Delivered by C. H. SPURGEON, At the Newington. ON Lord's-day Evening, November 25th, 1866.

"Who gave himself for us." Titus 2:14 .

WE have once more, you see, the old subject. We still have to tell the story of the love of God towards man in the person of his only begotten Son, Jesus Christ. When you come to your table you find a variety there. Sometimes there is one dish upon it, and sometimes another; but you are never at all surprised to find the bread there every time, and, perhaps, we might add that there would be a deficiency if there were not salt there every time too. So there are certain truths which cannot be repeated too often, and especially is this true of this master-truth, that "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." Why, this is the bread of life; "God so loved the world that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life." This is the salt upon the table, and must never be forgotten, This is a faithful saying, and worthy of all acceptation, "that Jesus Christ came into the world to save sinners, even the chief." I. WE WILL PUT THE TEXT INTO THE WITNESS-BOX, AND ASK IT A FEW QUESTIONS. The text has answered the question "Who?" and now, putting it in the witness-box again, we ask it another question "What? What did he do?" The answer is, "He gave himself for us." It was a gift. Christ's offering of himself for us was voluntary; he did it of his own will. He did not die because we merited that, he should love us to the death; on the contrary, we merited that he should hate us; we deserved that he should cast us from his presence obnoxious things, for we were full of sin. We were the wicked keepers of the vineyard, who devoured for our own profit the fruit which belonged to the King's Son, and he is that King's Son, whom we slew, with wicked hands ousting him out of the vineyard. But he died for us who were his enemies. Remember the words of Scripture, "Scarcely for a righteous man will one die; peradventure, for a good, a generous man, one might even dare to die; but God commendeth his love towards us, in that while we were yet sinners, Christ died for the ungodly." He gave himself. We cannot purchase the love of God. This highest expression of divine love, the gift of his own Son, was, in the nature of things, unpurchaseable. What could we have offered that God should come into this world, and be found in fashion as a man, and should die? Why, the works of all the angels in heaven put together could not have deserved one pang from Christ. If for ever the angels had continued their ceaseless songs, and if all men had remained faithful, and could have heaped up their pile of merit to add to that of the angels, and if all the creatures that ever were, or ever shall be, could each bring in their golden hemp of merit yet could they ever deserve you cross? Could they deserve that the Son of God should hang bleeding and dying there? Impossible! It must by a gift, for it was utterly unpurchaseable; though all worlds were coined and minted, yet could they not have purchased a tear from the Redeemer; they were not worth it. It must be grace; it cannot be merit; he gave himself. The third question is, "What did he give?" "Who gave himself for us," and here lies the glory of the text, that he gave not merely the crowns and royalties of heaven, though it was much to leave these, to come and don the humble garb of a carpenter's son; not the songs of seraphs, not the shouts of cherubim: 'twas something to leave them to come and dwell amongst the groans and tears of this poor fallen world; not the grandeur of his Father's court, though it was much to leave that to come and live with wild beasts, and men more wild than they, to fast his forty days and then to die in ignomy and shame upon the tree. No; there is little said about all this. He gave all this, it is true, but he gave himself. Mark, brethren, what a richness there is here! It is not that he gave his righteousness, though that has become our dress. It is not even that he gave his blood, though that is the fount in which we wash. It is that he gave himself his Godhead and manhood both combined. All that that word "Christ" means he came to us and for us. He gave himself. Oh! that we could dive and plunge into this unfathomed sea himself! Omnipotence, Omniscience, Infinity himself. He gave himself purity, love, kindness, meekness, gentleness that wonderful compound of all perfections, to make up one perfection-himself. You do not come to Christ's house and say, "He gives me this house, his church, to dwell in." You do not come to his table and merely say, "He gives me this table to feast at," but you go farther, and you take him by faith into your arms, and you say, "Who loved me, and gave himself for me." Oh! that you could get hold of that sweet word himself! It is the love of a husband to his wife, who not only gives her all that she can wish, daily food and raiment, and all the comforts that can nourish and cherish her, and make her life glad, but who gives himself to her. So does Jesus. The body and soul of Jesus, the deity of Jesus, and all that that means, he has been pleased to give to and for his people. "Who gave himself for us." II. PUT THE TEXT INTO A SETTING OF FACTS. But Time began, and this round world had made, in the mind of God, a few revolutions. Men said the world was getting old, but to God it was but an infant. But the fulness of time was come, and suddenly, amidst the darkness of the night, there was heard sweeter singing than ere had come from mortal lips, "Glory to God in the highest; on earth peace; good will to men!" What lit up the sky with unwonted splendour and what had filled the air with chorales at the dead of night? See the Babe upon its mother's breast, there in Bethlehem's manger! "He gave himself for us." That same one who had given himself a surety has come down to earth to be a man, and to give himself for us. See him! For thirty years he toils on, amidst the drudgery of the carpenters shop! What is he doing? The law needed to be fulfilled, and he "gave himself for us," and fulfilled the law. But now the time comes when he is thirty-two or thirty-three years of age, and the law demands that the penalty shall be paid. Do you see him going to meet Judas in the garden, with confident, but solemn step? He "gave himself for us." He could with a word have driven those soldiers into hell, but they bind him he "gave himself for us." They take him before Pilate, and Herod and Caiaphas, and they mock at him, and jeer him, and pluck his cheeks, and flagellate his shoulders! How is it that he will smart at this rate? How is it that he bears so passively all the insults and indignities which they heap upon him? He gave himself for us. Our sins demanded smart; he bared his back and took the smart; he have himself for us. But do you see that dreadful procession going through the streets of Jerusalem, along the rough pavement of the Via Dolorosa? Do you see the weeping women as they mourn because of him? How is it that he is willing to be led a captive up to the hill of Calvary? Alas! they throw him on the around! They drive accursed iron through his hands and feet. They hoist him into the air! They dash the cross into its appointed place, and there he hangs, a naked spectacle of scorn and shame, derided of men, and mourned by angels. How is it that the Lord of glory, who made all worlds, and hung out the stars like lamps, should now be bleeding and dying there? He gave himself for us. Can you see the streaming fountains of the four wounds in his hands and feet' Can you trace his agony as it carves lines upon his brow and all down his emaciated frame? No you cannot see the griefs of his soul. No spirit can behold them. They were too terrible for you to know them. It seemed as though all hell were emptied into the bosom of the Son of God, and as though all the miseries of all the ages were made to meet upon him, till he bore:

"All that incarnate God, could bear, With strength enough, but none to spare."

Now why is all this but that he gave himself for us till his head hung down in death, and his arms, in chill, cold death, hung down by his side, and they buried the lifeless Victor in the tomb of Joseph of Arimethea? He gave himself for us! And I have been thinking whether I might not use the text in another way. Christ's servants wanted a subject upon which to preach, and so he "gave himself for us," to be the constant topic of our ministry. Christ's servants wanted a sweet companion to be with them in their troubles, and he gave himself for us. Christ's people want comfort; they want spiritual food and drink, and so he gave himself for us his flesh to be our meat, and his blood to be our spiritual drink. And we expect soon to go home to the land of the hereafter, to the realms of the blessed, and what is to be our heaven? Why, our heaven will be Christ himself, for he gave himself for Us. Oh! he is all that we want, all that we wish for! We cannot desire anything greater and better than to be with Christ, and to have Christ, to feed upon Christ, to lie in Christ's bosom, to know the kisses of his mouth, to look at the gleamings of his loving eyes, to hear his loving words, to feel him press us to his heart, and tell us that he has loved us from before the foundation of the world, and given himself for us. III. TURN THE TEXT TO PRACTICAL ACCOUNT BY DRAWING FROM IT A FEW INFERENCES. Now I draw another inference, namely, that if Christ has already given himself in so painful a way as I have described, since there is no need that he should suffer any more, we must believe that he is willing to give himself now unto the hearts of poor sinners. Beloved, for Christ to come to Bethlehem is a greater stoop than for him to come into your heart. Had Christ to die upon Calvary? That is all done, and he need not die again. Do you think that he who is willing to die is unwilling to apply the results of his passion? If a man leaps into the water to bring out a drowning child, after he has brought the child alive on shore, if he happens to have a piece of bread in his pocket, and the child needs it, do you think that he who rescued the child's life will deny that child so small a thing as a piece of bread? And come, dost thou think that Christ died on Calvary, and yet will not come into thy heart if thou seekest him? Dost thou believe that he who died for sinners will ever reject the prayer of a sinner? If thou believest that thou thinkest hardly of him, for his heart is very tender. He feels even a cry. You know how it is with your children; if they cry through pain, why, you would give anything for someone to come and heal them; and if you cry because your sin is painful, the great Physician will come and heal you. Ah! Jesus Christ is much more easily moved by our cries and tears than we are by the vies of our fellow-creatures. Come, poor sinner, come and put thy trust in my Master! Thou canst not think him hard-hearted. If he were, why did he die? Dost thou think him unkind? Then why did he bleed? Thou art inclined to think so hardly of him! Thou art making great cuts at his heart when thou thinkest him to be untender and ungenerous. "As I live, saith the Lord, I have no pleasure in the death of him that dieth, but rather that he would turn unto me and live." This is the voice of the God whom you look upon as so sternly just! Did Jesus Christ, the tender one, speak in even more plaintive tones, "Come unto me, all ye that labour and are heavy-laden, and I will give you rest"? You working men, you labouring men, Christ bids you come to him "all ye that labour." And you who are unhappy, you who know you have done wrong, and cannot sleep at nights because of it; you who are troubled about sin, and would fain go and hide your heads, and get:

"Anywhere, anywhere out of the world,"

your Father says to you one and all, "Run not from me, but come to me, my child!" Jesus, who died, says, "Flee not from me, but come to me, for I will accept you; I will receive you; I cast out none that come unto me. "Sinner, Jesus never did reject a coming soul yet, and he never will. Oh! try him! Try him! Now come, with thy sins about thee just as thou art, to the bleeding, dying Saviour, and he will say to thee, "I have blotted out thy sins; go and sin no more; I have forgiven thee." May God grant thee grace to put thy trust in him "who gave himself for us"! "There are many other inferences which I might draw if I had time, but if this last one we have drawn be so applied to your hearts as to be carried out, it will be enough. Now do not you go and try to do good worlds in order to merit heaven. Do not go and try to pray yourselves into heaven by the efficacy of praying. Remember, he "gave himself for us." The old proverb is that "there is nothing freer than a gift," and surely this gift of God, this eternal life, must be free, and we must have it freely, or not at all. I sometimes see put up at some of our doctors that they receive "gratis patients." That is the sort of patients my Master receives. He receives none but those who come gratis. He never did receive anything yet, and he never will, except your love and your thanks after he has saved you. But you must come to him empty-handed; came just as you are, and he will receive you now, and you shall live to sing to the praise and the glory of his grace who has accepted you in the Beloved, and "who gave himself for us" God help you to do it. Amen.

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!