Verse-by-Verse Bible Commentary
Titus 3:2

Clarke's Commentary

Verse Titus 3:2. To speak evil of no man — μηδενα βλασφημειν. To blaspheme no person, to reproach none, to speak nothing to any man's injury; but, on the contrary, bearing reproach and contumely with patience and meekness.

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

to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.

In this verse and in Titus 3:1, there are listed seven basic requirements of Christian character; and, on first thought, some might classify all of them as "old-fashioned." On the contrary, none of these virtues had ever been heard of, either in Crete or in the whole pagan world. "These things here charged by Paul were new virtues to men. They were held up to admiration by no heathen moralist." H. D. M. Spence, Ellicott's Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1970), p. 260. Moreover, such virtues were even scorned and made light of by many pagan writers. In a sense, they are still new, because the newest, freshest, cleanest thing on earth is a Christian soul which truly exhibits them; and when such an exhibition appears, no desert flower after a shower ever bloomed with sweeter charm and fragrance than that of such a Christian personality.

Speak evil of no man… We believe Lipscomb was correct in his interpretation that this means, "Do not speak evil or contemptuously of rulers." David Lipscomb, New Testament Commentaries, Titus (Nashville: The Gospel Advocate Company, 1976), p. 281. This surely seems to be the very thing Paul especially meant, but the injunction goes far beyond that. It is wrong to read this as if it said, "Speak evil of no good man." Speaking evil of any man, especially public, prominent or powerful men, invested with honor or office, is not to be indulged by Christians. Why? For us it is enough to know that it is the Lord's will, and yet many reasons are visible. To speak evil in those cases where, in a sense, it would be deserved is merely to multiply the influence of a bad example. Furthermore, dwelling in one's thoughts upon the evil of others intensifies the temptation for the Christian himself to do wrong, thus hindering the positive thrust of his life (see Philp. 4:8).

Not to be contentious, to be gentle… Both of these virtues are listed among the qualifications of elders (1 Timothy 3:3). A neighbor lacking such virtues is a thorn in the flesh, and Christians should not be thorns.

Meekness… "This is the temper which does not make us assert ourselves; it is an unassuming, passive spirit, the opposite of harshness and haughtiness." R. C. H. Lenski, Interpretation of St. Paul's Epistles … Titus (Minneapolis: Augsburg Press, 1964), p. 928. Meekness must never be thought of as mere weakness, for it is the most awesome strength. Charles Rann Kennedy caught a glimpse of this in the lines, "The meek, the terrible meek, the fierce agonizing meek, are about to enter into their inheritance." Charles Rann Kennedy, The Terrible Meek, quoted in John Bartlett, Familiar Quotations (Boston: Little, Brown, and Company, 1939), p. 817. Moses was meek, but no more powerful figure ever appeared in history than the Jewish lawgiver.

Barnes' Notes on the Whole Bible

To speak evil of no man - Greek, “to blaspheme (βλασφημεῖν blasphēmein, compare the notes at Matthew 9:3) no one.” Doddridge renders it, “calumniate no one.” The idea is, that we are not to slander, revile, or defame anyone. We are not to say anything to anyone, or of anyone, which will do him injury. We are never to utter anything which we know to be false about him or to give such a coloring to his words or conduct as to do him wrong in any way. We should always so speak to him and of him in such a way that he will have no reason to complain that he is an injured man. It may be necessary, when we are called to state what we know of his character, to say things which are not at all in his favor, or things which he has said or done that were wrong; but,

(1)We should never do this for the purpose of doing him injury, or so as to find a pleasure in it; and,

(2)Where it is necessary to make the statement, it should be so as to do him no injustice.

We should give no improper coloring. We should exaggerate no circumstances. We should never attempt to express ourselves about his motives, or charge on him bad motives - for we know not what his motives were. We should state every palliating circumstance of which we have knowledge, and do entire justice to it. We should not make the bad traits of his character prominent, and pass over all that is good. In a word, we should show that we would rather find him to be a good man than a bad man - even if the result should be that we had been mistaken in our opinions. It is better that we should have been mistaken, than that he should be a bad man.

To be no brawlers - See the notes at 1 Timothy 3:3. The same Greek word occurs in both places. It is not elsewhere found in the New Testament.

But gentle - The word here used is rendered “moderation” in Philippians 4:5, “patient” in 1 Timothy 3:3, and elsewhere “gentle;” see the notes at 1 Timothy 3:3.

Showing all meekness unto all men - In the reception of injuries; see the Matthew 5:5 note; Ephesians 4:2 note.

Calvin's Commentary on the Bible

2To speak evil of no one He now lays down the method of maintaining peace and friendship with all men. We know that there is nothing to which the disposition of every man is more prone than to despise others in comparison of himself. The consequence is, that many are proud of the gifts of God; and this is accompanied by contempt for their brethren, which is immediately followed by insult. He therefore forbids Christians to glory over others, or to reproach them, whatever may be their own superior excellence. Yet he does not wish them to flatter the vices of wicked men; he only condemns the propensity to slander.

Not given to fighting As if he had said, “Quarrels and contentions must be avoided.” The old translation has therefore rendered it better, Not quarrelsome; for there are other ways of fighting than the sword or the fist. And from what follows it is evident that this is the meaning; for he points out the remedies for the evil, when he enjoins them to be kind, and to shew all meekness towards all men; for “kindness” is contrasted with the utmost rigor of law, and “meekness” with bitterness. If, therefore, we are disposed to avoid every kind of contentions and fighting, let us learn, first, to moderate many things by gentleness, and next to bear with many things; for they who are excessively severe and ill-tempered carry with them a fire to kindle strife.

He says, towards all men, in order to intimate that he should bear with even the lowest and meanest persons. Believers, holding wicked men in contempt, did not think them worthy of any forbearance. Such severity, which arises from nothing else than pride, Paul wished to correct.

Smith's Bible Commentary

Chapter 3

But put them in mind to be subject to the principalities and powers, and to obey the magistrates, and to be ready to every good work ( Titus 3:1 ),

So here as in many other places, the Christian is exhorted to obedience to the governmental authorities that are over us. It isn't just when I like what they are doing, but even in those areas that I find very galling to me. Even in areas where I feel they are wrong, I am still to be in subjection to those authorities that have been placed over me. Romans 13 , All authority is of God. Be in subjection, Peter tells us to be in subjection. Now Paul is saying the same thing for Titus to teach the people the obedience to the governmental authorities.

To speak evil of no man, not to be a brawler, but be gentle, showing all meekness unto all men. For we ourselves also were at one time foolish, and disobedient, deceived, as we were serving our diverse lust and pleasures, living in malice and envy, hateful, and hating one another ( Titus 3:2-3 ).

Now, this is much like Ephesians chapter two where Paul gives a very interesting before and after contrast. "And you, [he said] who were dead in your trespasses and sins: who in times past walked according to the course of this world, according to the prince of the power of the air, that even now works in the children of disobedience: Among whom you all had your living, as you lived after the lust of your flesh and of your mind; and were by nature the children of wrath even as others. [The before life,] But God, who is rich in His mercy, wherewith He has loved us, and who has seated us together in Christ in heavenly places: And manifested that in the ages to come He might manifest the exceeding riches of His grace and love toward us in Christ. For by grace ye are saved through faith; and that not of yourself" (Ephesians 1-8). So, the before and after.

Now here we have the before and after also. And in the before, he divides it into three sections. The first section, are the foolish things that we did.

For we ourselves also were at one time foolish ( Titus 3:3 ).

It is foolish to disobey God. Foolishness was marked by disobedience, as Samuel rebuked Saul when he did not utterly wipe out the Amalekites and offered some flimsy religious excuse for his failure of total obedience. I brought them back to sacrifice them. He said, "To obey is better than to sacrifice and to hearken unto God is better than the fat of rams" ( 1 Samuel 15:22 ). In that you have not done what God commanded you, you have done foolishly. It's always foolish to disobey God.

The second manifestation of his foolishness is his being deceived. And what a deceptive thing sin is. You remember Samson after his hair was cut and Delilah said, Samson the Philistines are upon you. He said, I will jump up as I did before, and he knew not the Spirit of God had departed from him. He was deceived as to his own capacities and his own strength. And a person who is deceived about the truth of their condition is foolish.

Now the second category is under the category of slaves, that is the same Greek word "douleia", as you were slaves to your "diverse lusts and pleasures". And it is easy for a man to become a slave to his lusts, all to easy. And all around you can see people who have been enslaved by their lust, their desire for drinking, their desire for alcohol, their desire for sex. These pleasures that they pursue, they become masters over them, tyrants ruling over them, and a man can become so easily enslaved by his fleshly appetites when we carry them to extremes.

The final listing is in the lifestyle, living. What is your lifestyle? "Living in malice and envy", the world around you. James said, From whence come the fightings and the wars among you? Come they not from your own desires, your lust? You desire and you have not. You envy those that do have. This envy, how hateful it is and how hateful it makes you. And so hateful and being hated, the world around us.

Paul said, That's the way we were. At one time we were foolish, we were slaves living a miserable lifestyle filled with malice and envy, hateful and being hated. Even as he gave the black picture in Ephesians, concluding that by nature, the children of wrath, he began the next verse with the word "But", which is a disassociative conjunction. How I thank God for that disassociative conjunction. Here I am in this miserable, hopeless, lost state, alienated from God because of my lifestyle, walking after the flesh, denying the things of the Spirit, but God loved man in that fallen miserable state. The love of God conquered. But God, Paul said, who is rich in His mercy, wherewith He has loved us. And here having again listed these things.

But after that the kindness and the love of God our Savior toward man appeared ( Titus 3:4 ),

Here was man in this terrible condition, still loved of God, and in time God's love was manifested. The kindness of God manifested to man in this helpless, hopeless state. So the time together of the contrasting ideas, man in his wretched fallen state and God in His glorious loving state, desiring to redeem lost, wretched man, but after the kindness and the love of God our Savior toward man appeared.

Not by the works of righteousness which we have done, but according to his mercy he saved us ( Titus 3:5 ),

Paul, in Ephesians, "By grace are you saved by faith and that not of yourself: it is a gift of God: Not of works, lest any man should boast" ( Ephesians 2:8 ‑9). So here he declares not by the works of righteousness, which we have done, that doesn't save me, my works of righteousness can never save me. There is only one work that can save me and that is the work of Jesus Christ.

And when they came to Jesus one day and said, "What must we do to do the work of the Father?" Jesus said, "This is the work of the Father, believe on Him who He has sent" ( John 6:28-29 ). And so the only work that will bring you redemption is the work of Jesus Christ upon the cross. And there is not one single work that you can do to save your soul from the damnation that it deserves. But by believing in Jesus Christ, God will grant to you forgiveness, pardon, and eternal life. Oh, the depths of the riches of God's mercy and love towards us in Christ Jesus. Not by the works of righteousness, which we have done, but according to His mercy He saved us.

When you come to God, we don't come to God and say, Oh God, justice, I want justice, but I come and say, God mercy, I need mercy. I deserve the judgment of God for my disobedience and rebellion against Him in my past life. But God is merciful towards me. God loves me. God has been so good and kind to me. And "not by the works of righteousness that I have done, but by His mercy He has saved me,"

by washing me with the regeneration, and the renewing of the Holy Spirit ( Titus 3:5 );

That is that regeneration being born again by the Spirit. That's where I find my new life and that's where I find my hope. I've been saved by the work of God's Spirit within my life, that washing and cleansing of my sin and of my past. That's the glorious thing about the Gospel is no matter what might be in your past, what horrible, ugly things may exist there. The blood of Jesus Christ, God's Son cleanses a man from all sin, and by your coming to Jesus Christ there is a complete washing, a total obliteration of the past. And as far as the east is from the west, so far has He separated our sins from us.

Aren't you glad He didn't say as far as the north is from the south He has separated our sins, because my sins would only be eight thousand miles away if I went straight through or twelve and a half-thousand if I went around. Because I can only go north so far and then I hit the North Pole and I start going south. And there is a definite measurement between the North and the South Pole, eight thousand miles going through, twelve and a-half thousand miles going around. But He said as far as the east is from the west.

Now you start out east tonight and you can fly east the rest of your life or you can start out flying west tonight and you can fly west the rest of your life. You'll never fly east flying west, but you can ultimately fly south flying north. The moment you hit the North Pole, you are flying south from the pole. As far as the east, did David figure that out when he said that or is that inspired of God? As far as the east is from the west, so far has God separated my sins from me. Oh, how good and how loving and how kind God is to me, a hopeless, miserable, wretched sinner. The washing, the regeneration, the being born again, a new creature in Christ and the renewing of the Holy Spirit, who renews me day by day.

Which he shed upon us abundantly ( Titus 3:6 )

Oh, how God has poured out His spirit of mercy and grace upon our lives because we needed it abundantly.

through Jesus Christ our Savior ( Titus 3:6 );

All that God has for you is wrapped up in Jesus. You don't get anything apart from Him. He is the package and it's all in Him, all-inclusive. This is the record God has given to us, eternal life; the life is in the Son. He who has the Son has life. God has given us peace; this peace is in the Son. He who has the Son has peace. God has given us love. He who has the Son has love. God has given us joy. He who has the Son has joy. It's all in Jesus. God has nothing for you apart from Jesus all wrapped up in Him, which He has shed on us abundantly through Jesus Christ our Savior.

That being justified [having been justified] by his grace, we should be made heirs according to the hope of eternal life ( Titus 3:7 ).

So having now been justified; that is, declared innocent, declared righteous by God.

The word justified is a declaration of my total complete innocence. How can God do that when I am so guilty? Because all of my guilt was placed upon Jesus Christ and He died for me. So the forgiveness of God towards me is a total forgiveness, so total that my past will never be brought up to me by God.

Paul the apostle said in Romans chapter eight, "Who is he that shall lay any charge to God's elect?" Oh, he's a liar. Oh, he's done this. Oh, he's guilty of that. And he said, "Who is going to lay anything to the charge of God's elect?" He said, "It is God who has justified." In other words know this, God isn't charging you with any wrong. The opposite, God has declared you totally innocent of all charges, justified you through Jesus Christ.

So being justified by His grace, we should be made the heirs. The effect of that is I am now an heir of God, of God's eternal kingdom. The riches of the glory of eternal kingdom of God is mine. I'm the heir of God. I'm a child of God. And if a son of God, then an heir, an heir of God and a joint heir of Jesus Christ. Oh, the glorious work of God's salvation, not just saved from the wrath of God, that is to be revealed against all unrighteousness and ungodliness of men who hold the truth of God in unrighteousness. But saved for the glory of God, to experience the glory of God through all eternity as a child of God and as an heir of God, this hope that I have of eternal life through Jesus Christ.

Listen, the world has nothing that can even come close to offering to you what God is offering to you tonight. If the world could offer you the whole world, with all of its glitter and all, it would be a sham compared with what God is offering you through Jesus Christ. Because if the whole world were yours, the glory of the kingdoms, the grandeur, the pomp, the circumstance, the adulation, how long would you have it? How long are you going to live? How many more years are you going to be here? Say you could have it for a hundred years, what is that compared with eternity?

Moses made a very wise choice when he chose rather to suffer the affliction with the people of God than to enjoy the pleasures of sin for a season, esteeming the reproaches of Christ, greater riches than the treasures of Egypt. By grace, we've been saved, we become heirs, we have the hope of eternal life.

This is a faithful saying, and these things I will that you affirm constantly, that they which have believed in God might be careful to maintain good works ( Titus 3:8 ).

Now you say, Oh that is the opposite of what you've just been telling us. No, it is not at all. It's the next step. By grace you have been saved through faith, not of works that we have done, but by the grace of God you are saved. But you that are saved need now to bring forth fruit unto righteousness by your good works. Your good works don't save you. They cannot save you, but your good works are a proof of your faith, for faith is active. Believing is an active verb not a passive verb, and true belief will manifest itself in the works of a person's life. So that James said, You show me your works and I will show you your faith. You say you have faith, faith without works is dead. You don't really believe it.

Now if I would make a prophecy that Southern California is going to be shaken and wiped out into the Pacific tomorrow morning and you called me up. Say I made the prediction for eight o'clock tomorrow morning, you call me up at seven-thirty and say, Still think it's going to happen? Oh yeah, if I'm still here? You'd say, Oh, he really doesn't believe it. But if you call me up and you got a recording that said, Sorry I'm not here I'm in Phoenix waiting for the big shake. You'd say, Hey, he must really believe it, his actions now are in keeping with his declaration. My actions, my works, must correspond with what I declare to believe. If I truly believe it, then there will be corresponding works that will be a witness to what I am believing and declaring that I believe.

That's what the Bible is saying, so that if your works are not in harmony with your profession, your profession is a lie. It is empty and you'll never be saved by a lie. I believe in Jesus Christ. Oh, great thing to say. Then let's see what it has done in the changed life. If you're still living after the flesh, if you're still doing the same old things that were a part of the past life, and yet you say, Oh, I believe Jesus is my Lord and Savior, you're a liar.

In the first little epistle of John, which we'll be coming to pretty soon, very shortly now, John is going to give us several professions that people make. Oh, I walk in the light. Oh, great thing to say, isn't it, but if you say you walk in the light and are walking in darkness, you are lying, you're not telling the truth. Oh, I'm not sinning. Hey, hey, wait a minute. If you say you have no sin you make God a liar and the truth isn't in you. Oh, I abide in Christ, what a glorious thing. If a man says I abide in Him, that is a glorious thing to say. But if you're abiding in Him then you ought to be walking as He walks. Oh, I love God. Another glorious thing to say. But I hate my brother. John said, You're wrong, you've got a mistake here. How can you love God whom you have not seen and yet hate your brother, whom you have seen, who was made in the image of God? So, it's not what I say, it's the works that prove my belief and my faith.

And so Paul said, "Now, affirm to those that believe in God, affirm constantly this truth, that they maintain good works". Let your works be in harmony with your declaration of faith.

But avoid foolish questions, and genealogies ( Titus 3:9 ),

Ministers can become ensnared in so many foolish questions, which quite often are not really asked with an honest desire for an answer. And there's a difference between foolish questions and honest, serious questions. I have no time for foolish questions where a person is just wanting to cast doubt on the Scripture. Where did Cain get his wife? I'm always suspicious of a man who is interested in another man's wife. "Avoid the foolish questions, and genealogies,"

and the contentions, and strivings about the law; for they are unprofitable and they are vain ( Titus 3:9 ).

They're a waste of time. Every once in a while I get caught up in them, some kid will come along and start asking questions just to create arguments. Sad.

[Now] a man that is a heretic ( Titus 3:10 ),

And that's a man who believes something that you don't, his beliefs differ from yours.

after the first and the second admonition then reject him ( Titus 3:10 );

In other words, if he continues after you have admonished him twice, then reject him. Admonish him a couple of times. Give him a couple of chances. If he is a heretic and has got some weird doctrine, give him a couple of admonishments. And if he doesn't heed the admonishments then put him out of the fellowship, reject him.

Knowing that he that is such is subverted, and sins, being condemned of himself ( Titus 3:11 ).

Now he finishes the epistles with different little personal sides to the different ones.

When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me in Nicopolis: for I have determined to stay there this winter ( Titus 3:12 ).

So, he was going to send some relief to Titus. Either Artemas or Tychicus were going to go and take up Titus's position, so that Titus could meet Paul there in Nicopolis, where Paul was planning to spend the winter.

[Now,] bring Zenas the lawyer with you and Apollos ( Titus 3:13 )

Apollos that great interesting man that ministered in Ephesus and then later in Corinth. He became no doubt, a companion with Paul. I imagine they had a great time together because they were both so knowledgeable of the Hebrew Scriptures and they were both able to convince men mightily from the Scriptures that Jesus was the Messiah.

So, he wanted Zenas the lawyer, and Apollos, and take care of them.

don't let anything be wanting unto them. And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. All they that are with me, [greet] salute you. And greet them that love us in the faith. Grace be with you all. Amen ( Titus 3:13-15 ).

Paul's letter to Titus. Next week we get to the shortest book in the New Testament, the book of Philemon. But the lessons that are there in Philemon are glorious. A tremendous blessing next Sunday night as we study the intercession of Paul the Apostle, which gives us a little insight of the intercession of Jesus Christ for us. And so it will be a short lesson next Sunday night, but dynamic as we study this book of Philemon.

May God be with you, and may God bless you, and may God keep you in the love of Jesus Christ, and may God help you to abound in all good works, for the glory of His name and of His kingdom. And may God strengthen you in your walk with Him, in Jesus' name. "

Contending for the Faith

WORKS CITED

Clarke, Adam. Clarke’s Commentary. Vol. 2. New York: Abington Press, n.d.

Ellicott, John Charles. Ellicott’s Commentary on the Whole Bible. Vol. VII. Grand Rapids, Michigan: Zondervan Publishing House, 1959.

MacKnight, James, D.D. Apostolical Epistles. Nashville, Tennessee: Gospel Advocate Co., 1954.

Vine. W.E., M.A. An Expository Dictionary of New Testament Words. Old Tappan, New Jersey: Fleming H. Revell Co., 1966.

White, Newport, D.D. The Expositor’s Greek New Testament. Vol. 4. Grand Rapids, Michigan: William B. Eerdman’s Publishing Co., 1956.

Contending for the Faith

To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.

To speak evil of no man: Paul is still talking about temporal rulers. With a supreme ruler like Nero, who constantly subjected his subjects to such cruel and vicious treatment, it would be difficult not to have some evil things to say about him. Yet Paul urges Christians not to speak contemptuously of rulers. Christ teaches to "Love your enemies, do good to them that hate you, and pray for them that despitefully use you" (Matthew 5:44). Even in times of persecution and distress, Christians are not to give in to hatred and evil speaking toward their rulers but should be gentle and meek toward all.

to be no brawlers: This phrase means "not to be guilty of noisy contentions." The Cretians as a people were ready for rebellions and insurrections when they suspected their rulers of attempting to deprive them of their rights. Paul warns against any kind of resistance to the civil authorities, even when their rights are violated.

but gentle, shewing all meekness to all men: Instead of rebellion, Paul insists on a gentle forbearance when treated in an evil way. God’s will is for Christians to submit to human government in everything their consciences will allow; and if they are commanded to disobey God, the Christian’s refusal to obey man should be accompanied by meekness and gentleness. The verse, however, is inclusive of more than the rulers. The Christian should look with kindness and forbearance upon people in all conditions: the outcast, the weak, and even the vilest of sinners. It is the same spirit that Paul stressed in 1 Timothy 2:1.

Dr. Constable's Expository Notes

Instructions 3:1-2

Several duties of all Christians follow. We should (1) be subject to governmental rulers and other authorities by being obedient to them and (2) be ready to do whatever is good. We should (3) slander no one and (4) be peaceable (Gr. amachous, lit. non-fighting), gentle, and considerate toward everyone (cf. 1 Peter 2:23).

"The Christian must not adopt the arts of the agitator." [Note: Hiebert, "Titus," p. 443.]

"So far Paul has been concerned with the internal arrangements of the Cretan churches and the duties of their members to one another. Now he comments briefly on their relationship to the civil power and their pagan environment generally. The point he makes is that they should be models of good citizenship precisely because the new, supernatural life of the Spirit bestowed by [Spirit] baptism finds expression in such an attitude." [Note: Kelly, p. 249.]

"People who are ever fighting are wretched citizens and neighbors; people who are willing to yield in gentleness are admirable, especially when they follow the gentle spirit of Jesus." [Note: Richard C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus, and to Philemon, p. 928.]

Dr. Constable's Expository Notes

Individual responsibility 3:1-8

"After a brief exhortation to Titus (Titus 2:15) to ’teach these things’ (at least Titus 2:1-14), Paul returns in this section to the major concern of the letter-’good works’ (i.e., genuinely Christian behavior) for the sake of the outsider (Titus 3:1-8) and in contrast to the false teachers (Titus 3:9-11)." [Note: Fee, p. 200.]

Dr. Constable's Expository Notes

2. The behavior of all in the church 3:1-11

Paul broadened the focus of his instructions to clarify the responsibilities of all Christians in view of God’s grace.

Barclay's Daily Study Bible

Chapter 3

THE CHRISTIAN CITIZEN ( Titus 3:1-2 )

3:1-2 Remind them to be duly subject to those who are in power and authority, to obey each several command, to be ready for every work so long as it is good, to slander no one, not to be aggressive, to be kindly, to show all gentleness to all men.

Here is laid down the public duty of the Christian; and it is advice which was particularly relevant to the people of Crete. The Cretans were notoriously turbulent and quarrelsome and impatient of all authority. Polybius, the Greek historian, said of them that they were constantly involved in "insurrections, murders and internecine wars." This passage lays down six qualifications for the good citizen.

The good citizen is law-abiding. He recognizes that, unless the laws are kept, life becomes chaos. He gives a proper respect to those who are set in authority and carries out whatever command is given to him. Christianity does not insist that a man should cease to be an individual, but it does insist that he remember that he is also a member of a group. "Man," said Aristotle, "is a political animal." That means that a man best expresses his personality not in isolated individualism but within the framework of the group.

The good citizen is active in service. He is ready for every work, so long as it is good. The characteristic modern disease is boredom; and boredom is the direct result of selfishness. So long as a man lives on the principle of, "Why should I do it? Let someone else do it," he is bound to be bored. The interest of life lies in service.

The good citizen is careful in speech. He must slander no one. No man should say about other people what he would not like them to say about him. The good citizen will be as careful of the words he speaks as of the deeds he does.

The good citizen is tolerant. He is not aggressive. The Greek word is amachos ( G269) , which means not a fighter. This does not mean that the good citizen will not stand for the principles which he believes to be right, but that he will never be so opinionated as to believe that no other way than his own is right. He will allow to others the same right to have their convictions as he claims for himself to have his own.

The good citizen is kind. The word is epieikes ( G1933) , which describes the man who does not stand upon the letter of the law. Aristotle said of this word that it denotes "indulgent consideration of human infirmities" and the ability "to consider not only the letter of the law, but also the mind and intention of the legislator." The man who is epieikes ( G1933) is ever ready to avoid the injustice which often lies in being strictly just.

The good citizen is gentle. The word is praus ( G4239) , which describes the man whose temper is always under complete control. He knows when to be angry and when not to be angry. He patiently bears wrongs done to himself but is ever chivalrously ready to spring to the help of others who are wronged.

Qualities like these are possible only for the man in whose heart Christ reigns supreme. The welfare of any community depends on the acceptance by the Christians within it of the duty of demonstrating to the world the nobility of Christian citizenship.

THE DOUBLE DYNAMIC ( Titus 3:3-7 )

3:3-7 For we too were once senseless, disobedient, misguided, slaves to all kinds of desires and pleasures, living in maliciousness and envy, detestable ourselves, and hating each other. But when the goodness and the love to men of God our Saviour appeared, it was not by works wrought in righteousness, which we ourselves had done, but by his own mercy that he saved us. That saving act was made effective to us through that washing, through which there comes to us the rebirth and the renewal which are the work of the Holy Spirit, whom he richly poured out upon us, through Jesus Christ our Saviour. And the aim of all this was that we might be put into a right relationship with God through his grace, and so enter into possession of eternal life, for which we have been taught to hope.

The dynamic of the Christian life is twofold.

It comes first from the realization that converts to Christianity were once no better than their heathen neighbours. Christian goodness does not make a man proud; it makes him supremely grateful. When he looks at others, living the pagan life, he does not regard them with contempt; he says, as Whitefield said when he saw the criminal on the way to the gallows: "There but for the grace of God go I."

It comes from the realization of what God has done for men in Jesus Christ. Perhaps no passage in the New Testament more summarily, and yet more fully, sets out the work of Christ for men than this. There are seven outstanding facts about that work here.

(i) Jesus put us into a new relationship with God. Till he came, God was the King before whom men stood in awe, the Judge before whom men cringed in terror, the Potentate whom they could regard only with fear. Jesus came to tell men of the Father whose heart was open and whose hands were stretched out in love. He came to tell them not of the justice which would pursue them for ever but of the love which would never let them go.

(ii) The love and grace of God are gifts which no man could ever earn; they can only be accepted in perfect trust and in awakened love. God offers his love to men simply out of the great goodness of his heart and the Christian thinks never of what he has earned but only of what God has given. The keynote of the Christian life must always be wondering and humble gratitude, never proud self-satisfaction. The whole process is due to two great qualities of God.

It is due to his goodness. The word is chrestotes ( G5544) and means benignity. It means that spirit which is so kind that it is always eager to give whatever gift may be necessary. Chrestotes is an all-embracing kindliness, which issues not only in warm feeling but also in generous action at all times.

It is due to God's love to men. The word is philanthropia ( G5363) , and it is defined as love of man as man. The Greeks thought much of this beautiful word. They used it for the good man's kindliness to his equals, for a good king's graciousness to his subjects, for a generous man's active pity for those in any kind of distress, and specially for the compassion which made a man ransom a fellow-man when he had fallen into captivity.

At the back of all this is no merit of man but only the benign kindliness and the universal love which are in the heart of God.

(iii) This love and grace of God are mediated to men through the Church. They come through the sacrament of baptism. That is not to say that they can come in no other way, for God is not confined within his sacraments; but the door to them is ever open through the Church. When we think of baptism in the earliest days of the Church, we must remember that it was the baptism of grown men and women coming directly out of paganism. It was the deliberate leaving of one way of life to enter upon another. When Paul writes to the people of Corinth, he says: "You were washed, you were sanctified, you were justified" ( 1 Corinthians 6:11). In the letter to the Ephesians he says that Jesus Christ took the Church that "he might sanctify her, having cleansed her by the washing of water with the word" ( Ephesians 5:26). In baptism there came to men the cleansing, re-creating power of God.

In this connection Paul uses two words.

He speaks of rebirth (paliggenesia, G3824) . Here is a word which had many associations. When a proselyte was received into the Jewish faith, after he had been baptized he was treated as if he were a little child. It was as if he had been reborn and life had begun all over again. The Pythagoreans used the word frequently. They believed in reincarnation and that men returned to life in many forms until they were fit to be released from it. Each return was a rebirth. The Stoics used the word. They believed that every three thousand years the world went up in a great conflagration, and that then there was a rebirth of a new world. When people entered the Mystery Religions they were said to be "reborn for eternity." The point is that when a man accepts Christ as Saviour and Lord, life begins all over again. There is a newness about life which can be likened only to a new birth.

He speaks of a renewing. It is as if life were worn out and when a man discovers Christ there is an act of renewal, which is not over and done with in one moment of time but repeats itself every day.

CAUSE AND EFFECT ( Titus 3:3-7 continued)

(iv) The grace and love of God are mediated to men within the Church, but behind it all is the power of the Holy Spirit. All the work of the Church, all the words of the Church, all the sacraments of the Church are inoperative unless the power of the Holy Spirit is there. However highly a Church be organized, however splendid its ceremonies may be, however beautiful its buildings, all is ineffective without that power. The lesson is clear. Revival in the Church comes not from increased efficiency in organization but from waiting upon God. Not that efficiency is not necessary, but no amount of efficiency can breathe life into a body from which the Spirit has departed.

(v) The effect of all this is threefold. It brings forgiveness for past sins. In his mercy God does not hold our sins against us. Once a man was mourning gloomily to Augustine about his sins. "Man," said Augustine, "look away from your sins and look to God." It is not that a man must not be all his life repentant for his sins; but the very memory of his sins should move him to wonder at the forgiving mercy of God.

(vi) The effect is also present life. Christianity does not confine its offer to blessings which shall be. It offers a man here and now life of a quality which he has never known before. When Christ enters into a man's life, for the first time he really begins to live.

(vii) Lastly, there is the hope of even greater things. The Christian is a man for whom the best is always still to be; he knows that, however wonderful is life on earth with Christ, the life to come will be greater yet. The Christian is the man who knows the wonder of past sin forgiven, the thrill of present life with Christ, and the hope of the greater life which is yet to be.

THE NECESSITY OF ACTION AND THE DANGER OF DISCUSSION ( Titus 3:8-11 )

3:8-11 This is a saying which we are bound to believe--and I want you to keep on affirming these things--that those who have put their faith in God must think and plan bow to practise fine deeds. These are fine things and useful to men. But have nothing to do with foolish speculations and genealogies and contentious and legalistic battles, for they are no good to anyone and serve no useful purpose. Avoid a contentious and opinionative man, after giving him a first and a second warning, for you must be well aware that such a man is perverted and stands a self-condemned sinner.

This passage stresses the need for Christian action and the danger of a certain kind of discussion.

The word we have translated to practise fine deeds is proistasthai ( G4291) , which literally means to stand in front of and was the word used for a shopkeeper standing in front of his shop crying his wares. The phrase may mean either of two things. It might be a command to Christians to engage only in respectable and useful trades. There were certain professions which the early Church insisted that a man should quit before he was allowed even to ask for membership. More probably the phrase has the wider meaning that a Christian must practise good deeds which are helpful to men.

The second part of the passage warns against useless discussions. The Greek philosophers spent their time on their fine-spun problems. The Jewish Rabbis spent their time building up imaginary genealogies for the characters of the Old Testament. The Jewish scribes spent endless hours discussing what could and could not be done on the Sabbath, and what was and was not unclean. It has been said that there is a danger that a man may think himself religious because he discusses religious questions. It is much easier to discuss theological questions than to be kind and considerate and helpful at home, or efficient and diligent and honest at work. There is no virtue in sitting discussing deep theological questions when the simple tasks of the Christian life are waiting to be done. Such discussion can be nothing other than an evasion of Christian duties.

Paul was certain that the real task of the Christian lay in Christian action. That is not to say that there is no place for Christian discussion; but the discussion which does not end in action is very largely wasted time.

It is Paul's advice that the contentious and opinionative man should be avoided. The King James Version calls him the heretic. The Greek is hairetikos ( G141) . The verb hairein means "to choose"; and hairesis ( G139) means "a party, or a school or a sect." Originally the word carries no bad meaning. This creeps in when a man erects his private opinion against all the teaching, the agreement and the tradition of the Church. A heretic is simply a man who has decided that he is right and everybody else is wrong. Paul's warning is against the man who has made his own ideas the test of all truth. A man should always be very careful of any opinion which separates him from the fellowship of his fellow believers. True faith does not divide men; it unites them.

FINAL GREETINGS ( Titus 3:12-15 )

3:12-15 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.

As usual Paul ends his letter with personal messages and greetings. Of Artemas we know nothing at all. Tychicus was one of Paul's most trusted messengers. He was the bearer of the letters to the Colossian and the Ephesian Churches ( Colossians 4:7; Ephesians 6:21). Nicopolis was in Epirus and was the best centre for work in the Roman province of Dalmatia. It is interesting to remember that it was there that Epictetus, the great Stoic philosopher, later had his school.

Apollos was the well-known teacher ( Acts 18:24). Of Zenas we know nothing at all. He is here called a nomikos ( G3544) . That could mean one of two things. Nomikos ( G3544) is the regular word for a scribe and Zenas may have been a converted Jewish Rabbi. It is also the normal Greek for a lawyer; and, if that is its meaning, Zenas has the distinction of being the only lawyer mentioned in the New Testament.

Paul's last piece of advice is that the Christian people should practise good deeds, so that they themselves should be independent and also able to help others who are in need. The Christian workman works not only to have enough for himself but also to have something to give away.

Next come the final greetings; and then, as in every letter, Paul's last word is grace.

-Barclay's Daily Study Bible (NT)

FURTHER READING

Titus

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Titus 3:2

cont from v. 1 about good citizenship.

Speak evil -- especially of government men - 2 Peter 2:10

Gill's Exposition of the Whole Bible

To speak evil of no man,.... As not of one another, so not of the men of the world, to the prejudice of their names and characters, which are tender things, and ought to be gently touched; nor of magistrates, principalities, and powers, of persons in dignity and authority, which the false teachers were not afraid to speak evil of, and by their principles and practices taught others to do the same:

to be no brawlers; or "fighters", either by blows or words; not litigious and quarrelsome, wrangling and striving about things to no profit, and to the detriment and disturbance of civil government, churches, neighbourhood, and families; which is very unbecoming the followers of Jesus, who strove not, nor cried, nor was his voice heard in the streets. But gentle, showing all meekness to all men; yielding and giving way, rather choosing to suffer wrong than to brawl, contend, and litigate a point; taking the advice of Christ in Matthew 5:39, carrying it in a meek and humble manner to men of all ranks and degrees, whether superior or inferior, rich or poor, bond or free, Jews or Gentiles, members of the church, or men of the world.

Light of Israel Bible Commentary

Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, Titus 3:1

Successful teachers repeat things in order to make sure their students really get the message. Someone has called it the Holy Grail of teaching. You "Tell them what you are going to tell them; you tell them; and then you tell them what you have told them." Certainly, Paul often reminded people of what he had told them previously.

In the past, Paul told people how important it was to submit to rulers and authorities. Half of the 13th chapter of Romans is taken up with this instruction. It is a good chapter to go back and review. There, he tells us that all authorities are established by God and that if we resist authorities we are resisting and rebelling against God. Authorities are established by God to protect us and to bring swift punishment upon the wicked. For these reasons we are to respect the authorities, cooperate with them, and pay taxes to them.

Peter gives similar advice saying, "Submit yourselves for the Lord's sake to every human authority: whether to the emperor, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right. For it is God's will that by doing good you should silence the ignorant talk of foolish people" (1 Peter 2:13-15). It is amazing that both Paul and Peter would give such advice, considering that evil Nero was then emperor of Rome (AD 54-68). Both these men advised submission to Nero, although he later would take the lives of both men before his grisly reign came to an end by his suicide.

Early Christians took this advice seriously. The early church writer Mathetes in his Epistle to Diognetus (c.125-200) says of believers, "Christians obey the prescribed laws. In fact, they actually surpass the laws by their lives."<footnote>Roberts & Donaldson, eds. The Anti-Nicene Fathers, Vol.1, p. 27. The early writer Mathetes also says, "What the soul is in the body, that are Christians in the world."</footnote> The Latin father Tertullian (c. 197) said, "We offer prayer for the safety of our rulers to the eternal, true and living God…We offer prayer without ceasing for all of our emperors. We pray for their prolonged lives and for security to the empire. We pray for protection of the imperial house, for brave armies, a faithful senate, a virtuous people, and a world at peace."<footnote>Roberts & Donaldson, eds. The Anti-Nicene Fathers, Vol.3, p. 42.</footnote>

We might wonder if we today are so prone to pray for our leaders, especially the bad ones. We must understand that it is not Satan who has appointed the rulers of this world, but God. After all, God says, "By me kings reign and rulers make laws that are just…" (Proverbs 8:15). So we Christians live in the nations, we cooperate with the governments and pray for our particular nations although in the truest sense we are not really a part of them. We live in the world, even the present evil age, but we are not a part of that either. Towner says, "Biblical Christians are by definition in a predicament. Christians must live in this world, but they are not of this world (John 17:14-18)."<footnote>Towner, 1-2 Timothy & Titus, IVP New Testament Commentaries, vs. 3:1-8.</footnote> We have a dual citizenship but our most important citizenship is in heaven (Phil. 3:20). This of course does not mean we can neglect the responsibilities of earth.

While the Christian must be subject to the government, there is a point where the Christian must object and even resist. That is the point where the government oversteps its authority and ventures into the area of religion and worship (Acts 4:19; Acts 5:29). In early times Christians refused to make sacrifice or give worship to the Emperor, who had declared himself to be god.

Paul's instruction to Titus, and indirectly to the church, concerning submission to governments must have been really needed at the time. The Greek historian Diodorus Siculus (between 60-30 BC) charges the Cretans with riotous insubordination.<footnote>Robert Jamieson & A.R. Fausset, Commentary Critical and Explanatory on the Whole Bible, 1871, v. 3:1. http://www.studylight.org/com/jfb/view.cgi?bk=55&ch=0″.</footnote> Crete had been subjugated by Rome in 67 BC, but they were continually chafing under Rome's yoke.<footnote>Stott, The Message of 1 Timothy & Titus, p. 199.</footnote>

Paul's additional advice to the Cretans was, "to slander no one, to be peaceable and considerate, and always to be gentle toward everyone" (3:2). We have previously spoken of slander (Gk. blasphēmein) and how the word can mean to slander both God and men. There are several good qualities mentioned here, most of which we have noted before. There is the Greek amachous (being uncontentious); there is epieikes (showing gentleness or graciousness) and there is prautes (gentleness, humility, courtesy, or consideration).<footnote>Ibid., p. 200.</footnote>

Henry's Complete Commentary on the Bible

      1 Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,   2 To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.   3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.   4 But after that the kindness and love of God our Saviour toward man appeared,   5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;   6 Which he shed on us abundantly through Jesus Christ our Saviour;   7 That being justified by his grace, we should be made heirs according to the hope of eternal life.   8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

      Here is the fourth thing in the matter of the epistle. The apostle had directed Titus in reference to the particular and special duties of several sorts of persons; now he bids him exhort to what concerned them more in common, namely, to quietness and submission to rulers, and readiness to do good, and to equitable and gentle behaviour towards all men--things comely and ornamental of religion; he must therefore put them in mind of such things. Ministers are people's remembrancers of their duty. As they are remembrancers for the people to God in prayers (Isaiah 62:6), so are they from God to them in preaching: I will not be negligent to put you always in remembrance,2 Peter 1:12. Forgetfulness of duty is a common frailty; there is need therefore of reminding and quickening them thereto. Here are the duties themselves, and the reasons of them.

      I. The duties themselves, which they were to be reminded of. 1. Put them in mind to be subject to principalities and powers, to obey magistrates. Magistracy is God's ordinance for the good of all, and therefore must be regarded and submitted to by all; not for wrath and by force only, but willingly and for conscience' sake. Principalities, and powers, and magistrates, that is, all civil rulers, whether supreme and chief or subordinate, in the government under which they live, of whatever form it be; that they be subject to them and obey them in things lawful and honest, and which it belongs to their office to require. The Christian religion was misrepresented by its adversaries as prejudicial to the rights of princes and civil powers, and tending to faction and sedition, and to rebellion against lawful authority; therefore to put to silence the ignorance of foolish men, and stop the mouths of malicious enemies, Christians must be reminded to show themselves examples rather of all due subjection and obedience to the government that is over them. Natural desire of liberty must be guided and bounded by reason and scripture. Spiritual privileges do not make void or weaken, but confirm and strengthen, their obligations to civil duties: "Remind them therefore to be subject to principalities and powers and to obey magistrates." And, 2. To be ready to every good work. Some refer this to such good works as are required by magistrates and within their sphere: "Whatever tends to good order, and to promote and secure public tranquility and peace, be not backward, but ready, to promote such things." But, though this be included, if not first intended, yet is it not to be hereto restrained. The precept regards doing good in all kinds, and on every occasion that may offer, whether resecting God, ourselves, or our neighbour--what may bring credit to religion in the world. Whatsoever things are true, honest, just, pure, lovely, of good report: if there be any virtue, if there be any praise, think on these things (Philippians 4:8), to do and follow and further them. Mere harmlessness, or good words and good meanings only, are not enough without good works. Pure religion and undefiled before God and the Father is this, to visit the fatherless, and the widow in their affliction, and keep unspotted from the world. "Not only take, but seek, occasion for doing good, keep fitness and readiness that way; put it not off to others, but embrace and lay hold on it thyself, delight and rejoice therein, put all in mind of this." And, 3. To speak evil of no man: medena blasphemein, to revile, or curse, or blaspheme none: or (as our translation more generally) to speak evil of none, unjustly and falsely, or unnecessarily, without call, and when it may do hurt but no good to the person himself or any other. If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must never take pleasure in speaking ill of others, nor make the worst of any thing, but the best we can. We must not go up and down as tale-bearers, carrying ill-natured stories, to the prejudice of our neighbour's good name and the destruction of brotherly love. Misrepresentations, or insinuations of bad intentions, or of hypocrisy in what is done, things out of our reach or cognizance, these come within the reach of this prohibition. As this evil is too common, so it is of great malignity. If any man seemeth to be religious and bridleth not his tongue, that man's religion is vain,James 1:26. Such loose uncharitable talk is displeasing to God, and hurtful among men. Proverbs 17:9, He that covereth a transgression seeketh love (that is, to himself by this tenderness and charity, or rather to the transgressor); but he that repeateth a matter (that blazes and tells the faults of another abroad) separateth very friends; he raises dissensions and alienates his friend from himself, and perhaps from others. This is among the sins to be put off (Ephesians 4:31); for, if indulged, it unfits for Christians communion here and the society of the blessed in heaven, 1 Corinthians 6:10. Remind them therefore to avoid this. And, 4. To be no brawlers; amachous einai--no fighters, either with hand or tongue, no quarrelsome contentious persons, apt to give or return ill and provoking language. A holy contending there is for matters good and important, and in a manner suitable and becoming, not with wrath nor injurious violence. Christian must follow the things that are conducive to peace, and that in a peaceful, not a rough and boisterous and hurtful way, but as becomes the servants of the God of peace and love (Romans 12:19), Dearly beloved, avenge not yourselves, but rather give place unto wrath; this is the Christian's wisdom and duty. The glory of a man is to pass over a transgression; it is the duty of a reasonable, and therefore certainly of a Christian man, whose reason is improved and advanced by religion; such may not, and will not, presently fall foul on one who has offended him, but, like God, will be slow to anger, and ready to forgive. Contention and strife arise from men's lusts, and exorbitant unruly passions, which must be curbed and moderated, not indulged; and Christians need to be reminded of these things, that they do not by a wrathful contentious spirit and behaviour displease and dishonour God and discredit religion, promoting feuds in the places where they live. He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city. Wherefore it follows, 5. But gentle; epieikeis, equitable and just, or candid and fair in constructions of things, not taking words or actions in the worst sense; and for peace sometimes yielding somewhat of strict right. And, 6. Showing all meekness to all men. We must be of a mild disposition, and not only have meekness in our hearts, but show it in our speech and conduct. All meekness--meekness in all instances and occasions, not towards friends only, but to all men, though still with wisdom, as James admonishes, James 3:13. "Distinguish the person and the sin; pity the one and hate the other. Distinguish between sin and sin; look not on all alike, there are motes and beams. Distinguish also between sinner and sinner: of some have compassion, others save with fear, pulling them out of the fire, thus making a difference,Jude 1:22; Jude 1:23. Mind these things; the wisdom that is from above is pure and peaceable, gentle and easy to be entreated." Meekness of spirit and demeanour renders religion amiable; it is a commanded imitation of Christ the grand exemplar, and what brings it own reward with it, in the ease and comfort of the disposition itself and the blessings accompanying it. These shall be glad and rejoice, shall be taught and guided in their way, and satisfied with bread, and beautified with salvation. Thus of the duties themselves, which Titus was to put people in mind of: for which,

      II. He adds the reasons, which are derived

      1. From their own past condition. Consideration of men's natural condition is a great means and ground of equity and gentleness, and all meekness, towards those who are yet in such a state. This has a tendency to abate pride and work pity and hope in reference to those who are yet unconverted: "We ourselves also were so and so, corrupt and sinful, therefore we should not be impatient and bitter, hard and severe, towards those who are but as ourselves once were. Should we then have been willing to be contemned, and proudly and rigorously dealt with? No, but treated with gentleness and humanity; and therefore we should now so treat those who are unconverted, according to that rule of equity: Quod tibi non vis fieri, alteri ne feceris--What you would not have done to you that do not you to another." Their past natural condition is set forth in divers particulars. We ourselves also were sometimes, (1.) Foolish; without true spiritual understanding and knowledge, ignorant of heavenly things. Observe, Those should be most disposed to bear with others' follies who may remember many of their own; those should be meek and gentle, and patient towards others, who once needed and doubtless then expected the same. We ourselves also were sometimes foolish. And, (2.) Disobedient; heady and unpersuadable, resisting the word, and rebellious even against the natural laws of God, and those which human society requires. Well are these set together, foolish and obedient. For what folly like this, to disobey God and his laws, natural or revealed? This is contrary to right reason, and men's true and greatest interests; and what so foolish as to violate and go counter to these? (3.) Deceived, or wandering; namely, out of the ways of truth and holiness. Man in this his degenerate state is of a straying nature, thence compared to a lost sheep; this must be sought and brought back, and guided in the right way, Psalms 119:176. He is weak, and ready to be imposed upon by the wiles and subtleties of Satan, and of men lying in wait to seduce and mislead. (4.) Serving divers lusts and pleasures; namely, as vassals and slaves under them. Observe, Men deceived are easily entangled and ensnared; they would not serve divers lusts and pleasures as they do, were they not blinded and beguiled into them. See here too what a different notion the word gives of a sensual and fleshly life from what the world generally has of it. Carnal people think they enjoy their pleasures; the word calls it servitude and vassalage: they are very drudges and bond slaves under them; so far are they from freedom and felicity in them that they are captivated by them, and serve them as taskmasters and tyrants. Observe further, It is the misery of the servants of sin that they have many masters, one lust hurrying them one way, and another; pride commands one thing, covetousness another, and often a contrary. What vile slaves are sinners, while they conceit themselves free! the lusts that tempt them promise them liberty, but in yielding they become the servants of corruption; for of whom a man is overcome of the same is he brought into bondage. (5.) Living in malice, one of those lusts that bear rule in them. Malice desires hurt to another and rejoices in it. (6.) And envy, which grudges and repines at another's good, frets at his prosperity and success in any thing: both are roots of bitterness, whence many evils spring: evil thoughts and speeches, tongues set on fire of hell, detracting from and impairing the just and due praises of others. Their words are swords, wherewith they slay the good name and honour of their neighbour. This was the sin of Satan, and of Cain who was of that evil one, and slew his brother; for wherefore slew he him, but of this envy and malice, because his own works were evil, and his brother's righteous? These were some of the sins in which we lived in our natural state. And, (7.) Hateful, or odious--deserving to be hated. (8.) And hating one another. Observe, Those that are sinful, living and allowing themselves in sin, are hateful to God and all good men. Their temper and ways are so, though not simply their persons. It is the misery of sinners that thy hate one another, as it is the duty and happiness of saints to love one another. What contentions and quarrels flow from men's corruptions, such as were in the nature of those who by conversion are now good, but in their unconverted state made them ready to run like furious wild beasts one upon another! The consideration of its having been thus with us should moderate our spirits, and dispose us to be more equal and gentle, meek and tenderhearted, towards those who are such. This is the argument from their own past condition here described. And he reasons,

      2. From their present state. "We are delivered out of that our miserable condition by no merit nor strength of our own; but only by the mercy and free grace of God, and merit of Christ, and operation of his Spirit. Therefore we have no ground, in respect of ourselves, to condemn those who are yet unconverted, but rather to pity them, and cherish hope concerning them, that they, though in themselves as unworthy and unmeet as we were, yet may obtain mercy, as we have:" and so upon this occasion the apostle again opens the causes of our salvation, Titus 3:4-7; Titus 3:4-7.

      (1.) We have here the prime author of our salvation--God the Father, therefore termed here God our Saviour. All things are of God, who hath reconciled us to himself by Jesus Christ,2 Corinthians 5:18. All things belonging to the new creation, and recovery of fallen man to life and happiness, of which the apostle is there speaking, all these things are of God the Father, as contriver and beginner of this work. There is an order in acting, as in subsisting. The Father begins, the Son manages, and the Holy Spirit works and perfects all. God (namely, the Father) is a Saviour by Christ, through the Spirit. John 3:16, God so loved the world as to give his only begotten Son, that whoever believes in him might not perish, but have everlasting life. He is the Father of Christ, and through him the Father of mercies; all spiritual blessings are by Christ from him, Ephesians 1:3. We joy in God through Jesus Christ,Romans 5:11. And with one mind, and one mouth, glorify God, even the Father of our Lord Jesus Christ,Romans 15:5.

      (2.) The spring and rise of it--the divine philanthropy, or kindness and love of God to man. By grace we are saved from First to last. This is the ground and motive. God's pity and mercy to man in misery were the first wheel, or rather the Spirit in the wheels, that sets and keeps them all in motion. God is not, cannot be, moved by any thing out of himself. The occasion is in man, namely, his misery and wretchedness. Sin bringing that misery, wrath might have issued out rather than compassion; but God, knowing how to adjust all with his own honour and perfections, would pity and save rather than destroy. He delights in mercy. Where sin abounded, grace did much more abound. We read of riches of goodness and mercy,Romans 2:4; Ephesians 2:7. Let us acknowledge this, and give him the glory of it, not turning it to wantonness, but to thankfulness and obedience.

      (3.) Here is the means, or instrumental cause--the shining out of this love and grace of God in the gospel, after it appeared, that is, in the word. The appearing of love and grace has, through the Spirit, great virtue to soften and change and turn to God, and so is the power of God to salvation to every one that believeth. Thus having asserted God to be the author, his free grace the spring, and the manifestation of this in the gospel the means of salvation, that the honour of all still may be the better secured to him,

      (4.) False grounds and motives are here removed: Not by works of righteousness which we have done, but according to his mercy, he saved us; not for foreseen works of ours, but his own free grace and mercy alone. Works must be in the saved (where there is room for it), but not among the causes of his salvation; they are the way to the kingdom, not the meriting price of it; all is upon the principle of undeserved favour and mercy from first to last. Election is of grace: we are chosen to be holy, not because it was antecedently seen that we should be so, Ephesians 1:4. It is the fruit, not the cause, of election: God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth,2 Thessalonians 2:13. So effectual calling, in which election breaks out, and is first seen: He hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,2 Timothy 1:9. We are justified freely by grace (Romans 3:24), and sanctified and saved by grace: By grace you are saved, through faith; and that not of yourselves, it is the gift of God,Ephesians 2:8. Faith and all saving graces are God's free gift and his work; the beginning, increase, and perfection of them in glory, all are from him. In building men up to be a holy temple unto God, from the foundation to the top-stone, we must cry nothing but Grace, grace unto it. It is not of works, lest any man should boast; but of grace, that he who glorieth should glory only in the Lord. Thus the true cause is shown, and the false removed.

      (5.) Here is the formal cause of salvation, or that wherein it lies, the beginnings of it at least--in regeneration or spiritual renewing, as it is here called. Old things pass away, and all things become new, in a moral and spiritual, not in a physical and natural, sense. It is the same man, but with other dispositions and habits; evil ones are done away, as to the prevalency of them at present; and all remains of them in due time will be so, when the work shall be perfected in heaven. A new prevailing principle of grace and holiness is wrought, which inclines, and sways, and governs, and makes the man a new man, a new creature, having new thoughts, desires, and affections, a new and holy turn of life and actions; the life of God in man, not only from God in a special manner, but conformed and tending to him. Here is salvation begun, and which will be growing and increasing to perfection; therefore it is said, He saved us. What is so begun, as sure to be perfected in time, is expressed as if it already were so. Let us look to this therefore without delay; we must be initially saved now, by regeneration, if on good ground we would expect complete salvation in heaven. The change then will be but in degree, not in kind. Grace is glory begun, as glory is but grace in its perfection. How few mind this! Most act as if they were afraid to be happy before the time; they would have heaven, they pretend, at last, yet care not for holiness now; that is, they would have the end without the beginning; so absurd are sinners. But without regeneration, that is, the first resurrection, there is no attaining the second glorious one, the resurrection of the just. Here then is formal salvation, in the new divine life wrought by the gospel.

      (6.) Here is the outward sign and seal thereof in baptism, called therefore the washing of regeneration. The work itself is inward and spiritual; but it is outwardly signified and sealed in this ordinance. Water is of a cleansing and purifying nature, does away the filth of the flesh, and so was apt to signify the doing away of the guilt and defilement of sin by the blood and Spirit of Christ, though that aptness alone, without Christ's institution, would not have been sufficient. This it is that makes it of this signification on God's part, a seal of righteousness by faith, as circumcision was, in the place of which it succeeds; and on ours an engagement to be the Lord's. Thus baptism saves figuratively and sacramentally, where it is rightly used. Arise, and be baptized, and wash away thy sins, calling upon the name of the Lord,Acts 22:16. So Ephesians 5:26, That he might sanctify and cleanse us by the washing of water by the word. Slight not this outward sign and seal, where it may be had according to Christ's appointment; yet rest not in the outward washing, but look to the answer of a good conscience, without which the external washing will avail nothing. The covenant sealed in baptism binds to duties, as well as exhibits and conveys benefits and privileges; if the former be not minded, in vain are the latter expected. Sever not what God has joined; in both the outer and inner part is baptism complete; as he that was circumcised became debtor to the whole law (Galatians 5:3), so is he that is baptized to the gospel, to observe all the commands and ordinances thereof, as Christ appointed. Disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you,Matthew 28:19; Matthew 28:20. This is the outward sign and seal of salvation, baptism, called here the washing of regeneration.

      (7.) Here is the principal efficient, namely, the Spirit of God; it is the renewing of the Holy Ghost; not excluding the Father and the Son, who in all works without themselves are concurring; nor the use of means, the word and sacraments, by which the Spirit works; through his operation it is that they have their saving effect. In the economy of our salvation, the applying and effecting part is especially attributed to the Holy Spirit. We are said to be born of the Spirit, to be quickened and sanctified by the Spirit, to be led and guided, strengthened and helped, by the Spirit. Through him we mortify sin, perform duty, walk in God's ways; all the acts and operations of the divine life in us, the works and fruits of righteousness without us, all are through this blessed and Holy Spirit, who is therefore called the Spirit of life, and of grace and holiness; all grace is from him. Earnestly therefore is he to be sought, and greatly to be heeded by us, that we quench not his holy motions, nor resist and oppose him in his workings. Res delicatula est Spiritus--The Spirit is a tender thing. As we act towards him, so may we expect he will to us; if we slight, and resist, and oppose his workings, he will slacken them; if we continue to vex him, he will retire. Grieve not therefore the Holy Spirit of God, whereby you are sealed to the day of redemption,Ephesians 4:30. The Spirit seals by his renewing and sanctifying, his witnessing and assuring work; he distinguishes and marks out for salvation, and fits for it; it is his work: we could not turn to God by any strength of our own, any more than we can be justified by any righteousness of our own.

      (8.) Here is the manner of God's communicating this Spirit in the gifts and graces of it; not with a scanty and niggardly hand, but most freely and plentifully: Which he shed on us abundantly. More of the Spirit in its gifts and graces is poured out under the gospel than was under the law, whence it is eminently styled the ministration of the Spirit,2 Corinthians 3:8. A measure of the Spirit the church has had in all ages, but more in gospel times, since the coming of Christ, than before. The law came by Moses, but grace and truth by Jesus Christ; that is, a more plentiful effusion of grace, fulfilling the promises and prophecies of old. Isaiah 44:3, I will pour water upon him that is thirsty, and floods upon the dry ground. I will pour my Spirit upon thy seed, and my blessing upon thy offspring: this greatest and best of blessings, an effusion of grace, and of the sanctifying gifts of the Spirit. Joel 2:28, I will pour out my Spirit upon all flesh; not on Jews only, but Gentiles also. This was to be in gospel times; and accordingly (Acts 2:17; Acts 2:18; Acts 2:33), speaking of Christ risen and ascended, having received of the Father the promise of the Holy Ghost, he hath shed forth (says Peter) this that you now see and hear: and Acts 10:44; Acts 10:45, The Holy Ghost fell on all those that heart the word, Gentiles as well as Jews. This indeed was, in a great measure, in the miraculous gifts of the Holy Ghost, but not without his sanctifying graces also accompanying many if not all of them. There was then great abundance of common gifts of illumination, outward calling and profession, and general faith, and of more special gifts of sanctification too, such as faith, and hope, and love, and other graces of the Spirit. Let us get a share in these. What will it signify if much be shed forth and we remain dry? Our condemnation will but be aggravated the more if under such a dispensation of grace we remain void of grace. Be filled with the Spirit, says the apostle; it is duty as well as privilege, because of the means which God in the gospel is ready to bless and make effectual; this is the manner of God's communicating grace and all spiritual blessings under the gospel--plentifully; he is not straitened towards us, but we towards him and in ourselves.

      (9.) Here is the procuring cause of all, namely, Christ: Through Jesus Christ our Saviour. He it is who purchased the Spirit and his saving gifts and graces. All come through him, and through him as a Saviour, whose undertaking and work it is to bring to grace and glory; he is our righteousness and peace, and our head, from whom we have all spiritual life and influences. He is made of God to us wisdom, righteousness, sanctification, and redemption. Let us praise God for him above all; let us go to the Father by him, and improve him to all sanctifying and saving purposes. Have we grace? Let us thank him with the Father and Spirit for it: account all things but loss and dung for the excellency of the knowledge of him, and grow and increase therein more and more.

      (10.) Here are the ends why we are brought into this new spiritual condition, namely, justification, and heirship, and hope of eternal life: That, being justified by his grace, we should be made heirs according to the hope of eternal life. Justification in the gospel sense is the free remission of a sinner, and accepting him as righteous through the righteousness of Christ received by faith. In it there is the removing of guilt that bound to punishment, and the accepting and dealing with the person as one that now is righteous in God's sight. This God does freely as to us, yet through the intervention of Christ's sacrifice and righteousness, laid hold on by faith (Romans 3:20, c.): By the deeds of the law shall no flesh be justified but through the righteousness of God, which is by faith of Jesus Christ unto all and upon all those that believe, whence (Titus 3:24; Titus 3:24) we are said to be justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, that he might be just, and the justifier of him that believeth in Jesus. God, in justifying a sinner in the way of the gospel, is gracious to him, and yet just to himself and his law, forgiveness being through a perfect righteousness, and satisfaction made to justice by Christ, who is the propitiation for sin, and not merited by the sinner himself. So it is here: Not by works of righteousness which we have done, but according to his mercy he saved us, that, being justified by his grace, we should be made heirs according to the hope of eternal life. It is by grace, as the spring and rise (as was said), though through the redemption that is in Christ as making the way, God's law and justice being thereby satisfied, and by faith applying that redemption. By him (by Christ) all that believe are justified from all things from which they could not be justified by the law of Moses,Acts 13:39. Hence the apostle desires to be found in him, not having his own righteousness, which was of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Let us not trust therefore in our own righteousness or merit of good works, but in Christ's righteousness alone, received by faith for justification and acceptance with God. Inherent righteousness we must have, and the fruits of it in works of obedience; not however as our justifying righteousness before God, but as fruits of our justification, and evidences of our interest in Christ and qualification for life and happiness, and the very beginning and part of it; but the procuring of all this is by Christ, that, being justified by his grace, we should be made heirs. Observe, Our justification is by the grace of God, and our justification by that grace is necessary in order to our being made heirs of eternal life; without such justification there can be no adoption and sonship, and so no right of inheritance. John 1:12, Whoever received him (namely, Christ), to them gave he power to become the sons of God, even to those that believed on his name. Eternal life is set before us in the promise, the Spirit works faith in us and hope of that life, and so are we made heirs of it and have a kind of possession of it even now; faith and hope bring it near, and fill with joy in the well-grounded expectation of it. The meanest believer is a great heir. Though he has not his portion in hand, he has good hope through grace, and may bear up under all difficulties. There is a better state in view. He is waiting for an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for him. How well may such comfort themselves with these words! And now all this gives good reason why we should show all meekness to all men, because we have experienced so much benefit by the kindness and love of God to us, and may hope that they, in God's time, may be partakers of the like grace as we are. And thus of the reasons of equal and gentle, meek and tender behaviour to wards others, from their own bad condition in time past, and the present more happy state into which they are brought, without any merit or deservings of their own, and whereinto by the same grace others may be brought also.

      III. The apostle, having opened the duties of Christians in common, with the reasons respecting themselves, adds another from their goodness and usefulness to men. Observe, When he has opened the grace of God towards us, he immediately presses the necessity of good works; for we must not expect the benefit of God's mercy, unless we make conscience of our duty (Titus 3:8; Titus 3:8): This is a faithful saying, and these things I will that thou affirm constantly (this is a true Christian doctrine of highest importance, and which ministers must most earnestly and constantly press and inculcate), that those who have believed in God do not think that a bare naked faith will save them; but it must be an operative working faith, bringing forth the fruit of righteousness; they must make it their care to maintain good works, not to do them occasionally only, and when opportunities come in their way, but to seek opportunities for doing them. These things are good and profitable unto men: these good works, say some, or the teaching of these things, rather than idle questions, as follows. These things are good in themselves and the teaching of them useful to mankind, making persons a common good in their places. Note, Ministers, in teaching, must see that they deliver what is sound and good in itself, and profitable to those that hear: all must be to the use of edifying both of persons and societies.

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!