Pulpit Commentary - Titus 3:1

Pulpit Commentary - Titus 3:1 - 3:15

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Pulpit Commentary - Titus 3:1 - 3:15

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This Chapter Verse Commentaries:

3:1 - 3:15

EXPOSITION

Tit_3:1

In subjection for subject, A.V.; rulers for principalities. A.V.; to authorities for and powers, A.V. and T.R.; to be obedient for to obey magistrates, A.V.; unto for to, A.V. Put them in mind ( ὑπομίμνησκε ); as 2Ti_2:14. To rulers, to authorities. Many uncials, which the R.T. follows, omit the καὶ , but it seems necessary to the sense. The change from "principalities and powers" to" rulers" and "authorities" does not seem desirable. Ἀρχάι and ἐξουσίαι is a favorite juxtaposition el' St. Paul's (1Co_15:24; Eph_1:21; Eph_3:10; Eph_6:12; Col_1:16; Col_2:10, Col_2:15). It occurs also in 1Pe_3:22. In all the above examples the words, it is true, apply to the angelic hosts, but the words are elsewhere applied separately to human government, and in Luk_20:20, they are applied together to the authority of the Roman governor. To be obedient ( πειθαρχεῖν ); only here and in Act_5:29, Act_5:32; Act_27:21. It follows here its classical use, "to obey a superior," well expressed in the Authorized Version "to obey magistrates." The simple "to be obedient" of the Revised Version does not express the sense. To be ready unto every good work. St. Paul is still speaking with especial reference to magistrates and the civil power. Christians were to show themselves good citizens, always ready for any duty to which they were called. Christianity was not to be an excuse for shirking duties, or refusing obedience where it was due. The only limit is expressed by the word "good." They were to give tribute to whom tribute was due; custom to whom custom; fear to whom fear; honor to whom honor; but, if ordered to do evil, then they must resist, and obey God rather than man (Act_4:19). (See the similar limitation in Tit_2:10, note, and compare, for the whole verse, the very similar passage, Rom_13:1-7.)

Tit_3:2

Not to be contentious for to be no brawlers, A.V.; to be for but, A.V.; toward for unto, A.V. To speak evil of no man ( μηδένα βλασφημεῖν ). Probably especially pointed in the first place at a natural tendency of oppressed Christians to speak evil of their rulers (2Pe_2:10; Jud 10), but extended into a general precept which might be especially needful for the rough and turbulent Cretans. Not to be contentious ( ἀμάχους εἴναι ); as 1Ti_3:3, note. To be gentle ( ἐπιεικεῖς ); coupled, as here, with ἀμάχους in 1Ti_3:3. Showing ( ἐνδεικνυμένους ); a word of frequent occurrence in St. Paul's vocabulary (Rom_2:15; Rom_9:17.22; Eph_2:7, etc.; see above, Tit_2:10, note). Meekness ( πραότητα ); another Pauline word (1Co_4:21; 2Co_10:1; Gal_5:23, etc.; 1Ti_6:11; 2Ti_2:25). The precept is given its widest extension by the double addition of "all" and "to all men." The roughness, or want of courtesy, of others is no excuse for the want of meekness in those who are the disciples of him who was meek and lowly in heart (Mat_11:29). All men, whatever their station, the highest or the lowest, are to receive meek and gentle treatment from the Christian.

Tit_3:3

We for we ourselves, A.V.; afore-time for sometimes, A.V.; hating for and hating, A.V. Foolish ( ἀνόητοι ); a Pauline word (Gal_3:1, Gal_3:3), found also in Luk_24:25 (see 1Ti_6:9); of frequent use in classical Greek. Disobedient ( ἀπειθεῖς ); as Tit_1:16. In Luk_1:17 it stands, as here, absolutely, meaning disobedient to God and his Law. Deceived ( πλανώμενοι ); led astray, made to wander from the path of troth and right, either by false systems of religion, or by our own evil affections and appetites (see 2Ti_2:13; 1Pe_2:25; 2Pe_2:15, etc.). Serving; slaves to ( δουλεύοντες ); 2Pe_2:19 (see above, Tit_2:2). Lusts ( ἐπιθυμίαις ); not always in a bad sense, as here, though usually so (see Luk_22:15; Php_1:23; 1Th_2:17; Rev_18:14). Pleasures ( ἡδοναῖς ); always in a bad sense in the New Testament (Luk_8:14; Jas_4:1, Jas_4:3; 2Pe_2:13). Living ( διάγοντες ); see 1Ti_2:2, where it is followed by βίον , which is here understood. Διάγειν τὸν βίον αἰῶνα χρόνον σάββατον . etc., are common phrases both in the LXX. and in classical Greek for passing or spending one's life, time, age, etc. But it is only found in the New Testament here and in 1Ti_2:2. Malice ( κακίᾳ ). This word is sometimes used of wickedness generally, as Act_8:22; Jas_1:21; 1Co_5:8; and probably Rom_1:29; anti even of badness in things, as Mat_6:34. But it frequently in the New Testament denotes malice, the desire to do harm to others, as Eph_4:31; Col_3:8, etc. Envy ( φθόνῳ ); almost always found in St. Paul's enumeration of sins (Rom_1:29; Gal_5:21; 1Ti_6:4, etc.). Hateful ( στυγητοί ); only here in the New Testament, not found in the LXX. (though the verb στυγέω occurs once or twice in the Maccabees), but used in good classical Greek. The above is a sad but too true picture of human life without the sweetening influences of God's Holy Spirit.

Tit_3:4

When for after that, A.V.; the kindness of God our Savior, and his love toward man for the kindness and love of God our Savior toward man, A.V. Kindness ( χρηστότης ), used by St. Paul only in the New Testament, and by him frequently in the sense of "kindness," whether of God (as Rom_2:4; Rom_11:22; Eph_2:7) or of man (as 2Co_6:6; Gal_5:22; Col_3:12). In Rom_3:12, where it has the wider sense of "good" or "right," it is the phrase of the LXX., who use χρηστότης for the Hebrew áåÉè . In like manner, χρηστός is frequently used in the sense of "kind" (Luk_6:35; Rom_2:4; Col_3:12; 1Pe_2:3). This is exactly analogous to the use of κακός and κακία , in the limited sense of "malicious," "malice" (see preceding note to Rom_3:3). Love toward man ( φιλανθρωπία ); only here and Act_28:2 in the New Testament. It occurs repeatedly in the Books of the Maccabees, and is common in good classical Greek. God our Savior (see 1Ti_1:1; 1Ti_2:3; Tit_2:10, etc.). Appeared (Tit_2:11).

Tit_3:5

Done in for of, A.V.; did ourselves for hare done, A.V.; through for by, A.V. By works ( ἐξ ἔργων ); i.e. in consequence of. God's kindness and love to man did not spring from man's good work as the preceding and producing conditions (comp. Gal_2:16, and the notes of Bishops Ellicott and Lightfoot). Done in righteousness( τῶν ἐν δικαιοσύνῃ ); the particular description of the works wrought in a sphere or element of righteousness (Alford and Ellicott). Which we did ourselves; emphasizing that they were our good works, done by us in a state of righteousness. All this, as the cause of our salvation, the apostle emphatically denies. Not, etc., but according to his mercy he saved us. The predisposing cause, the rule and measure of our salvation, was God's mercy and grace, originating and completing that salvation. Through the washing of regeneration ( διὰ λουτροῦ παλλιγενεσίας ). Here we have the means through or by which God's mercy saves us. The washing or rather laver of regeneration ( λουτρόν )—found elsewhere in the New Testament only in Eph_5:26, in exactly the same connection—is the laver or bath in which the washing takes place. The nature or quality of this bath is described by the words, "of regeneration" ( τῆς παλιγγενεσίας ); elsewhere in the New Testament only in Mat_19:28, where it seems rather to mean the great restoration of humanity at the second advent. The word is used by Cicero of his restoration to political power, by Josephus of the restoration of the Jews under Zerubbabel, and by several Greek authors; and the LXX. of Job_14:14 have the phrase, ἕως πάλιν γένωμαι , but in what sense is not quite clear, Παλιγγενεσία , therefore, very fifty describes the new birth in holy baptism, when the believer is put into possession of a new spiritual life, a new nature, and a new inheritance of glory. And the laver of baptism is called "the laver of regeneration," because it is the ordained means by or through which regeneration is obtained. And renewing of the Holy Ghost. It is doubtful whether the genitive ἀνακαιγώσεως depends upon διὰ or upon λούτρου . Bengel, followed by Alford, takes the former, "per lavacrum et renovationem;" the Vulgate (lavacrum regenerationis et renova-tionis Spiritus Sancti), the latter, followed by Huther, Bishop Ellicott, and others. It is difficult to hit upon any conclusive argument for one side or the other. But it is against the latter construction that it gives such a very long rambling sentence dependent upon λούτρου . "The laver of regeneration and of the renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior." And it is in favor of the former that the "laver of regeneration" and "the renewing of the Holy Ghost" seem to describe very clearly the two parts of the sacrament, the outward visible sign and the inward spiritual grace; the birth of water and of the Holy Ghost. So that Bengel's rendering seems on the whole to be preferred. Renewing ( ἀνακαινώσεως ); only here and Rom_12:2, and not at all in the LXX. or in classical Greek. But the verb ἀνακαινόω is found in 2Co_4:16; Col_3:10. The same idea is in the καινὴ κτίσις , the "new creature" of 2Co_5:17 and Gal_6:15, and the καινότης ζωῆς of Rom_6:4, and the καινότης πνεύματος of Rom_7:6, and in the contrast between the "old man" (the παλαιὸς ἄνθρωπος ) and "the new man" (the καινὸς ἄνθρωπος ) of Eph_4:22-24. This renewal is the work of the Holy Ghost in the new birth, when men are "born again" of the Spirit (Joh_3:5). Alford is wrong in denying its application here to the first gift of the new life. It is evidently parallel with the παλιγγεσία . The connection of baptism with the effusion of the Holy Spirit is fully set forth in Act_2:1-47. (see especially Act_2:38; comp. Mat_3:16, Mat_3:17).

Tit_3:6

Poured out upon us richly for shed on us abundantly, A.V. Which ( οὖ ); viz. the Holy Ghost. It is in the genitive (instead of the accusative ὁ , which is another reading), by what [he grammarians call attraction. Poured out ( ἐξέχεεν ); the same word as is applied to the Holy Ghost in Act_2:17, Act_2:18, Act_2:33, and in the LXX. of Joe_2:28, Joe_2:29. Richly ( πλουσίως ); as 1Ti_6:17; Col_3:16; 2Pe_1:11 (compare the use of πλοῦτος in Eph_1:7; Eph_2:7). Through Jesus Christ. It is our baptism into Christ which entitles us to receive the Holy Spirit, which we have only in virtue of our union with him. The Spirit flows from the Head to the members. In Act_2:33, Act_2:34 Christ is said to have received the promise of the Holy Spirit from the Father, and to have poured it forth upon the Church.

Tit_3:7

Might for should, A.V. Being justified by his grace; showing very clearly that righteousness in man did not precede and cause the saving mercy of God, but that mercy went before and provided the justification which is altogether of grace, and which issues in the possession of eternal life. Heirs according to the hope of eternal life. This seems to be the right rendering rather than that in the margin, heirs, according to hope, of eternal life, making "eternal life" depend upon "heirs." The passage in Tit_1:2, "In hope of eternal life," is a very strong reason for taking the same construction here. The answer in the Church Catechism, "Wherein I was made a member of Christ, a child of God, and an inheritor of the kingdom of heaven," follows very closely St. Paul's teaching in the text (see Rom_4:13, Rom_4:14; Rom_8:17; Gal_3:29, Gal_4:7).

Tit_3:8

Faithful is the saying for this is a faithful saying, A.V.; concerning these things for these things, A.V., confidently for constantly, A.V.; to the end that for that, A.V.; God for in God, A.V.; may for might, A.V.; full stop after good works, and colon after men. Faithful is the saying; as 1Ti_1:15 (where see note). Here the faithful saying can only be the following maxim: "That they which have believed in God may be careful to maintain good works;" the words, "These things I will that thou affirm confidently," being interpolated to give yet more weight to it. Concerning these things; i.e. with respect to the things or truths which are the subject of the faithful saying. I will that thou affirm confidently ( διαβεβαιοῦσθαι ); see 1Ti_1:7. "Never be weary of dwelling on these important truths, and asserting them with authority. For such doctrine is really good and profitable for those whom you are commissioned to teach. But leave alone the foolish and unprofitable controversies." To the end that ( ἵνα ). It is not necessary to give to ἵνα the meaning "to the end that," in such a sentence as this (see note on Tit_2:12). After words of command especially, ἵνα , frequently, has simply the force of "that." So here, "lay it down as a rule that they which have believed God must be careful to maintain good works." If the sentence had run on without interruption, it would have been πιστὸς ὁ λόγος ὅτι κ . τ . λ . But the interposition of the διαβεβαιοῦσθαι , with the idea of commanding obedience, has caused the use of ἵνα . Believed God ( οἱ πεπιστευκότες Θεῷ or τῷ Θεῷ ). The meaning is not the same as πιστεύειν ἐν , or ἐπί , "to believe in," or "on," but "to believe" (as Rom_4:3,Rom_4:17 and 1Jn_5:10, where the context shows that it is the act of believing God's promise that is meant). And so here, the believing refers to the promises implied in the preceding reference to the hope and the inheritance. May be careful ( φροντίζωσι ); only here in the New Testament, but common in the LXX. and in classical Greek. The word means "to give thought" about a thing, "to be careful" or "anxious" about it. To maintain ( προΐ́στασθαι ); usually in the sense of "presiding over" or "ruling" (as Rom_12:8; 1Th_5:12; 1Ti_3:4, 1Ti_3:5, 1Ti_3:12; 1Ti_5:17). Here, alter the analogy of the classical use, προΐ́στασθαι τέχνης , to "undertake," to "carry on," or the like, fairly expressed by to "maintain." The idea does not seem to be "to stand at the head of," or "to be foremost in." Good works; i.e. practical godliness of all kinds (see 1Ti_1:14). These things are good, etc. If the reading of the T.R., τὰ καλὰ κ . τ . λ ., is retained, the rendering ought to be, "These are the things that are really good and profitable unto men, not foolish questions, etc., they are unprofitable." But the R.T. omits the τά . With regard to the interpretation above given of 1Ti_1:8, it must be admitted that it is very doubtful. But the great difficulty of the other way of rendering it, as most commentators do, is that it is impossible to say which part of what precedes is "the faithful saying" alluded to; and that the "care to maintain good works" is not that which naturally springs from it; whereas the reiteration in 1Ti_1:8 implies that "good works" is the special subject of "the faithful saying."

Tit_3:9

Shun for avoid, A.V.; questionings for questions, A.V.; strifes for contentions, A.V.; fightings for strivings, A.V. Shun ( περάτασο ); see 2Ti_2:16. Foolish questionings; as 2Ti_2:23. Genealogies; as 1Ti_1:4. Strifes ( ἔρεις ); as 1Ti_6:4. Fightings about the Law ( μάχας νομικάς ); such as St. Paul alludes to in 1Ti_1:1-20., and are probably included in the λογομαχίαι of 1Ti_6:4. Unprofitable ( ἀνωφελεῖς ); only here and Heb_7:18; but it is found in the LXX. and other Greek Versions, and in classical Greek (compare, for the sense, 2Ti_2:14). Vain ( μάταιοι ); compare the use of ματαιολόγοι , "vain talkers" (Tit_1:10), and ματαιολογία "vain talking" (1Ti_1:6). The whole picture is unmistakably one of the perverse Jewish mind.

Tit_3:10

Heretical for an heretick, A.V.; a for the, A.V.; refuse for reject, A.V. Heretical ( αἱρετικόν ); only here in the New Testament, not found in the LXX., but used in classical Greek for "intelligent," i.e. able to choose. The use of it here by St. Paul is drawn from the use of αἵρεσις for "a sect" (Act_5:17; Act_15:5; Act_24:5, Act_24:14; Act_26:5; Act_28:22; 1Co_11:19; Gal_5:20; 2Pe_2:1), or the doctrines taught by a sect. The heretic is one who forsakes the truth held by the Church, and chooses some doctrine of his own devising ( αἵρεσις ). The tendency of such departures from the doctrine of the Church to assume more and more of a deadly character, and to depart wider and wider from the truth, gave to the name of heretic a darker shade of condemnation in the mouth of Church writers as time advanced. But even in apostolic times some denied the resurrection (2Ti_2:11, 2Ti_2:12); others denied the Lord that bought them (2Pe_2:1); and there were some who were of the synagogue of Satan (Rev_2:9); so that already an heretical man, drawing away disciples after him, was a great blot in the Church. Admonition ( νουθεσία ); as 1Co_10:11; Eph_6:4. After a first and second admonition refuse ( παραιτοῦ ); see 1Ti_4:7; 1Ti_5:11. It does not clearly appear what is intended by this term In 1Ti_5:11 it meant refusing admission into the college of Church widows. If these had been persons seeking admission into the Church, or ordination, it would mean "refuse them." Vitringa (Huther) thinks it means "excommunication." Beza, Ellicott, Huther, Alford, etc., render it "shun," "let alone," "cease to admonish," and the like.

Tit_3:11

Such a one for be that is such, A.V.; perverted for subverted, A.V.; self-condemned for condemned of himself, A.V. Is perverted ( ἐξέστραπται ); only here in the New Testament, but common in the LXX., and found in classical Greek in a material sense, "to turn inside out," "to root up," and the like. Here it means the complete pervert-ion of the man's Christian character, so as to leave no hope of his amendment. But this is not to be presumed till a first and second admonition have been given in vain. Self-condemned ( αὐτοκατάκριτος ); only here in the New Testament, not found in the LXX. nor in classical Greek. It means what Cicero (quoted by Schleusner) says of C. Fabricius, that he was suo judicio condemnatus, condemned by his own judgment, which, he says, is a heavier condemnation than even that of the law and of the judges ('Pro Cluentio,' 21, at the end). Fabricius was self-condemned because he had left the court in confusion at a critical part of his trial. So the heretics were self-condemned by the very fact that they continued to head the schism after repeated admonitions.

Tit_3:12

Give diligence for be diligent, A.V.; there I have determined for I have determined there, A.V. When I shall send Artemas, etc. The action of St. Paul in sending Artemas or Tychicus to take the place of Titus in Crete is exactly the same as he pursued with regard to Ephesus, whither he sent Tychicus to take Timothy's place (2Ti_4:11, 2Ti_4:12). He would not leave the presbyters in either place without the direction and superintendence of one having his delegated apostolic authority. This led to the final placing of a resident bishop in the Churches, such as we find in the second century. We may conclude that Artemas (otherwise unknown) was the person eventually sent to Crete, as Tychicus (Col_4:7) we know went to Ephesus (2Ti_4:12). We have also an important note of time in this expression, showing clearly that this Epistle was written before the Second Epistle to Timothy (as it probably also was before 1 Timothy)—an inference abundantly corroborated by 2Ti_4:10, by which it appears that Titus had then actually joined St. Paul, either at Nicopolis or elsewhere, and had started off again to Dalmatia. Give diligence ( σπούδασον ); 2Ti_2:15, note; 2Ti_4:9, 2Ti_4:21. Nicopolis, in Epirus. The most obvious reason for St. Paul's wintering at Nicopolis is that it was near Apollonia, the harbor opposite Brindisium, which would be his way to Rome, and also well situated for the missionary work in Dalmatia, which we learn from 2Ti_4:10 was in hand. Nicopolis (the city of victory) was built by Augustus Caesar to commemorate the great naval victory at Actium over Antony. It is now a complete ruin, uninhabited except by a few shepherds, but with vast remains of broken columns, baths, theatres, etc.. To winter ( παραχειμάσαι ); Act_27:12; Act_28:11; 1Co_16:6. (On the question whether the winter here referred to is the same winter as that mentioned in 2Ti_4:21, see Introduction.)

Tit_3:13

Set forward for bring, A.V. Set forward ( πρόπεμψον ); the technical expression both in the New Testament and the LXX., and also in classical Greek, for helping a person forward on their journey by supplying them with money food, letters of recommendation, escort, or whatever else they might require (see Act_15:3; Act_20:38; Act_21:5; Rom_15:24; 1Co_16:6; 2Co_1:16; 3Jn_1:6). Zenas the lawyer. He is utterly unknown. His name is short for Zenodorus, but whether he was "a Jewish scribe or Roman legist" can hardly be decided. But his companionship with Apollos, and the frequent application of the term νομικός in the New Testament to the Jewish scribes and lawyers (Mat_22:35; Luk_7:30; Luk_10:25; Luk_11:45, Luk_11:48, Luk_11:52; Luk_14:3), makes it most probable that he was a Jewish lawyer. Apollos; the well-known and eminent Alexandrian Jew, who was instructed in the gospel by Aquila and Priscilla at Ephesus, and became a favorite teacher at Corinth (Act_18:24; Act_19:1; 1Co_1:12, and the following chapters, and 1Co_16:12). It is a probable conjecture of Lewin's that Apollos was the bearer of this letter, written at Corinth, and was on his way to Alexandria, his native place, taking Crete on the way.

Tit_3:14

Our people for ours, A.V. Our people also. The natural inference is that Titus had some fund at his disposal with which he was to help the travelers, but that St. Paul wished the Cretan Christians to contribute also. But it may also mean, as Luther suggests, "Let our Christians learn to do what Jews do, and even heathens too, viz. provide for the real wants of their own." To maintain good works (verse 8, note) for necessary uses ( εἰς τὰς ἀναγκαίας χρείας ); such as the wants of the missionaries. The phrase means "urgent necessities," the "indispensable wants." In classical Greek τὰ ἀνάγκαια are "the necessaries of life." That they be not unfruitful ( ἄκαρποι ); comp. 2Pe_1:8 and Col_1:6, Col_1:10.

Tit_3:15

Salute for greet, A.V.; faith for the faith, A.V. That love us in faith has no sense. "The faith" is right (see 1Ti_1:2, note). Grace be with you all. So, with slight varieties, end St. Paul's other Epistles. The T.R. has Amen, as have most of the other Epistles.

HOMILETICS.

Tit_3:1-7

Mercy begetting mercy.

The practical lessons of the gospel were not exhausted in the preceding chapter, nor the motives which urge believers to godliness. The call to holiness in the last chapter was based upon the holy character of God's saving grace and the purpose of Christ's redeeming love. In these verses the grace and love of God are still the basis of the exhortation, but it takes its peculiar coloring from the thought of what we were ourselves. Tenderness, indulgence, and meekness toward our fellow-men are the duties to which these verses call us; and it is supposed that those fellow-men may be rough and evil-minded toward us, and provoking in their ways, and perhaps obstinate in evil-doing. The natural heart might be ready to speak evil of them, to contend fiercely with them, utterly to reject them as reprobates, to thrust them beyond the pale of hope and kindness. But stay! What were you yourselves when the kindness and love of God first appeared unto you? Were you walking in righteousness? Were your works the things which attracted God's love toward you? Nay! you were living in that folly which you now condemn in others; you were children of disobedience then as truly as they are now; you were deceived by sin then as they are now; you were the slaves of your own lusts then even as they are now; you lived in malice and envy then, both hateful and hating one another. But God's mercy found you out; God's love threw a veil over your sins; he provided a fountain to wash away your guilt; he sent his Holy Spirit to create in you a clean heart, and to renew a right spirit within you; he justified you by his grace; he made you his heirs, and gave you the hope of eternal life. And will not you have mercy upon your fellow-men? Will not you, for whom the Divine gentleness and patience has done so much, be gentle and patient too? Will not you, humble in the remembrance of your own sins, and abashed at the thought of your own unworthiness, deal meekly and kindly even with unruly and sinful men, and cherish the hope that God's boundless grace may at last reach them, even as it reached you? Thus the doctrine of God's mercy toward men begets mercy from man to man, and the doctrine of grace is the strongest conceivable motive to charity.

Tit_3:8-15

Pearls before swine.

There is in some a habit of mind utterly out of harmony with the Word of God. It is not that dogmas, or creeds, or ceremonies are despised and forgotten by them, as they usually are by the pleasure-seeking or moneymaking world. On the contrary, these things are often in their minds and upon their lips. But they handle everything, not with a view to growth in goodness, not with a view to the formation within of a humble, pure, and holy character, but merely as matters of disputation. They raise questions, the solution of which has no bearing upon our duty to God or man, but which only give occasion for strife of words, and utterly unprofitable contentions. The most solemn truths, the most sacred mysteries of the Christian faith, are only food for a wrangling, disputatious spirit. They are always ready to start difficulties, to suggest doubts, or to propose new forms of doctrine in lieu of those once delivered to the saints. Strong in their own conceits and wise in their own esteem, they will not learn, no, not from Christ himself, but are always forward to teach some new thing. They value nothing which they have not invented themselves. They accept no truth which they have not adulterated with their own imaginations. Disciples they will not be. Masters they must be. When this habit of mind has clearly developed itself, the servant of God has only to withdraw from such. He must not be drawn into the whirlpool of vain jangling and unprofitable disputes. He must not go on casting his pearls before the swine. Silence is, in such cases, the best rebuke. When honest and gentle efforts to bring home to such persons the truths of God's Word in a reverential and practical way have utterly failed, and it is become evident that there is no desire in their hearts for Christ and his Word, it is time to cease from such efforts. "From such turn away" is the authoritative advice of St. Paul. Nothing can be in sharper contrast with the "unprofitable strivings" here condemned than the unobtrusive works of kindness, and active help to the furtherance of the gospel, inculcated upon Titus. Zenas and Apollos are to be brought on their way. Care is to be taken that they want for nothing. The Church in Crete is to be fruitful in good works for the wants of their brethren; and even the closing salutation is redolent of love and kindness. When Christians feel that the very essence of Christianity is unobtrusive love and kindness, shown in unselfish acts, and a readiness to help wherever help is needed, then will the Church be Christ's true witness upon earth; witnessing to Christ as the embodiment of the law of love, and witnessing to the Spirit of Christ as dwelling in her of a truth.

HOMILIES BY T. CROSKERY.

Tit_3:1

Political duties.

The apostle now turns to the duties which Christians owe to the pagan world around them.

I. THE NECESSITY OF THE INJUNCTION TO POLITICAL SUBMISSION. "Put them in mind." The words imply that the duty was already known, but needed to be recalled to Cretan memory. It is but too certain that the injunction was needed. Once a democratic state, now for over a century under Roman law, and always remarkable for a factious and turbulent spirit, the Cretan impatience of authority was reinforced by the spirit of insubordination which was such a characteristic of the Jewish part of the community.

II. THE DUTY OF SUBMISSION TO CONSTITUTED AUTHORITY. "Put them in mind to be subject to authorities, to powers, to obey the magistrate, to be ready towards every good work." The very redundancy of words used here is significant, as if to exclude the possibility of an evasion of the command.

1. Government is of God. "The powers that be are ordained of God" (Rom_13:1; 1Pe_2:13).

2. The form of government does not affect the duty of obedience. Monarchies, republics, oligarchies, have in them alike the ordination and power of God for the welfare of society.

3. There are limits to this obedience, but the apostle does not fix them. The exceptional cases are not mentioned, because they are summed up either in the primary law of self-preservation, which is antecedent to all government, or in the supremacy of conscience, which must always obey God rather than men. A king may become insane and murder his subjects, but the first principles of nature justify their resort to force in self-protection (Act_5:29; Act_4:9, Act_4:20). The king may command his subjects to practice idolatry. In that case, if the Christian cannot resist, he must die.

III. POLITICAL DUTY IN THE CASE OF CHRISTIANS INCLUDES MORE THAN SUBMISSION. They must be "ready toward every good work." As the magistrate is appointed to be a terror to evil-doers and the praise of them that do well (Rom_13:3), the disposition of Christian subjects to every good work has a tendency to make government easy and light.—T.C.

Tit_3:2

The right deportment of Christians toward all men.

It is described first negatively, then positively.

I. THEY MUST NOT BE REVILERS. "To speak evil of no man."

1. What evils spring from the wrong use of the tongue! "It is an unruly evil" (Jas_3:8).

2. If the evil we speak of others is false, we are slanderers; if it is true, we sin against charity. It usually betokens a malignant spirit.

3. It is to forget the example of Christ—"who, when he was reviled, reviled not again;" and the precepts of Christ, who taught us "to love our enemies." Let Christians, therefore, guard their tongues, and let their words be few and well-ordered.

II. THEY MUST NOT BE CONTENTIOUS. "No brawlers."

1. Such a disposition mars the influence of Christian people.

2. It is inconsistent with the spirit of him who did not strive, nor was his voice heard in the streets.

3. It leads to unseemly retaliations from the world, to the dishonor of Christ.

III. THEY MUST BE FORBEARING. "But gentle." It suggests the idea of giving way, of taking wrong rather than of revenging the injuries we receive.

IV. THEY MUST BE MEEK TO ALL MEN. "Showing all meekness to all men."

1. Meekness is a fruit of the Spirit. (Gal_5:22.)

2. It is precious in God's sight. (1Pe_3:4.)

3. It is a characteristic of true wisdom. (Jas_3:17.)

4. It is necessary to a Christian walk. (Eph_4:1, Eph_4:2.)

5. It is specially needed in our conduct toward our fellow-men (Jas_3:13); in our efforts to restore the erring (Gal_6:1) and to instruct opposers (2Ti_2:24, 2Ti_2:25).—T.C.

Tit_3:3

An humiliating retrospect.

The apostle adds, as a reason for the duties first specified, that "we also," including himself with the Gentile Christians, were once in a similar condition to the heathen, and had received mercy. It is a dark picture of men in their natural state, proceeding from a description of the inward source to the outward facts of this evil life.

I. HUMAN NATURE DEPICTED AS TO ITS MORE INWARD CHARACTER. "For we ourselves" were once foolish.

1. It is foolish. As wisdom is the choice of proper means of attaining our ends, so folly must be the direct contrary.

(1) The fool despises instruction and wisdom, and hates knowledge (Pro_1:7, Pro_1:22).

(2) He walks in the darkness of a false education (Ecc_2:14).

(3) He is self-sufficient and self-confident (Pro_14:8, Pro_14:16).

(4) He is a self-deceiver (Pro_14:8).

(5) He makes a mock at sin (Pro_14:9).

2. It is disobedient. The word implies that the root of all true obedience is faith. Human nature is without faith, and is therefore disobedient.

(1) Disobedience forfeits God's favor (1Sa_13:14).

(2) Provokes his anger (Psa_78:10, Psa_78:40).

(3) Forfeits promised blessings (Jos_5:6).

(4) Brings curse (Deu_11:28).

(5) There are many warnings against it (Jer_12:17).

3. It is deceived. Because it is separated from Christ, who is the Light of the world. It is easily led astray by all sorts of delusion. It has no pole-star or compass to steer by, and is therefore in constant danger of shipwreck. It is deceived by itself as well as by the devil.

II. HUMAN NATURE DEPICTED AS TO ITS MORE OUTWARD CHARACTER.

1. Its service was impure. "Serving divers lusts and pleasures." This was the character of heathen life in an island like Crete, where the propensities of human nature would have free scope. The pleasures of this life were of a sinful and debasing nature. Such a service was bondage (Rom_6:6, Rom_6:16; Rom_16:18).

2. It implied a life of malice.

(1) The wicked speak with malice (3Jn_1:10).

(2) Are filled with it (Rom_1:29).

(3) Visit the saints with it (Psa_83:3).

(4) God requites it (Isa_10:14).

3. It implied a life of envy.

(1) Envy is a work of the flesh (Gal_5:21).

(2) The wicked are full of it (Rom_1:29).

(3) It leads to every evil work (Jas_3:16).

(4) It is hurtful to its possessors (Job_5:2).

(5) It will be punished (Psa_106:16, Psa_106:17).

4. It implies hatefulness. "Hateful;" that is, possessing the qualities that excite hatred and dislike.

5. It implies a return of hate for hate. "Hating one another."

(1) It is characteristic of those without love to God (1Jn_2:9, 1Jn_2:11).

(2) It is a work of the flesh (Gal_5:21).

(3) It stirs up strife (Pro_10:12).

(4) It embitters life (Pro_15:17).

(5) It will be punished (Psa_34:21).—T.C.

Tit_3:4-7

The origin, nature, means, and end of salvation.

The apostle reflects that he and other believers had no excuse for treating the heathen with haughtiness, since it was owing to no merit of his or theirs that their own lives had become purer.

I. THE MANIFESTATION OF THE DIVINE GOODNESS AND LOVE TO MAN. "But when the kindness of God our Savior and his love to man appeared."

1. The time of this manifestation. The expression implies a definite point of time. It was "the fullness of the time" (Gal_4:4).

(1) It was the period fixed in the Divine purpose from eternity.

(2) It was the time of the probation of the Jews, ending in the most awful series of judgments that ever befell a people.

(3) It was a time when the Greek tongue and the Roman arms made a highway for the gospel.

(4) It was a time when pagan thought had exhausted every experiment in the art of living, to find that all was "vanity and vexation of spirit."

(5) Yet it is not implied that the manifestation of Divine kindness had not been enjoyed already in pre-Christian ages; for it was in virtue of this manifestation, in the fullness of times, that God's love flowed forth in blessing during Jewish ages.

2. The nature of this manifestation.

(1) It was a manifestation of kindness and love to man.

(a) Kindness is the more general term, unlimited, undefined, all-embracing, touching the whole creation.

(b) Love to man is his special and distinguishing love to the children of men as distinct from angels.

(2) It was the love of the Father—"our Savior-God."

(a) The title" Savior," so often given to the Son, is here given to the Father, because he is the Fountain from whence flow all the streams of Divine mercy. The Son is "the Unspeakable of the Father;" for he "so loved the world, that he gave his only begotten Son" (Joh_3:16). The atonement was not, therefore, the cause, but the effect, of the Father's love.

(b) This fact, exhibiting the mine of power and love in the Creator, greatly enhances the certainty and glory of redemption.

(c) It is our Father who is our Savior. Mark the clear relationship, in spite of all our waywardness and sin.

II. THE METHOD OF THIS DIVINE MANIFESTATION. "Not by works of righteousness we did, but according to his mercy he saved us." The Divine goodness and love were manifested in salvation. "He saved us." This salvation, procured by the obedience and death of Christ, has its origin, not in works of righteousness done by man, as entitling him to it, but solely in Divine mercy. Mark the conditions and the means of this salvation.

1. The conditions of salvation.

(1) Not by works of righteousness.

(a) We are not saved by our own works, even though they should be done in obedience to a righteous law (Rom_3:20; Gal_2:16; Eph_2:4, Eph_2:8, Eph_2:9; 2Ti_1:1, 2Ti_1:9).

(b) If we were saved in this way, Christ should have died in vain (Gal_2:21). His death would have been quite unnecessary.

(c) Experience proves the impossibility of our being able to do the works of perfect righteousness (Rom_3:23).

(2) The condition of salvation is Divine mercy. "According to his mercy."

(a) God is rich in mercy (Eph_2:4).

(b) It streams forth from the blood and righteousness of Christ (Rom_3:24, Rom_3:25; Rom_6:23).

(c) It was through the tender mercy of God that Christ, as the Dayspring from on high, visited the earth (Luk_1:78).

(d) The pardon of sin is according to the multitude of his tender mercies (Psa_51:1, Psa_51:2).

(e) Eternal life is the effect of God's mercy.

2. The means of salvation. "By the washing of regeneration and the renewing of the Holy Ghost, which he poured on us abundantly through Jesus Christ our Savior." The Greek word is "laver," as if to show that the reference is to baptism.

(1) The washing of regeneration refers to the beginning of the spiritual process in the soul, as it is the Spirit who regenerates the soul. There is nothing in the passage to support the doctrine of baptismal regeneration.

(a) The connection of baptism with regeneration no more proves that all the baptized are regenerated than the expression, "we are sanctified by the truth," implies that the truth in all cases has this effect, or that "the gospel of your salvation" implies that salvation always follows the hearing of the gospel.

(b) As a matter of fact, believers in apostolic times were regenerated before they were baptized; therefore they were not regenerated by baptism. This was the case with the three thousand at Pentecost (Act_2:1-47.), with Lydia and the Philippian jailor (Act_16:1-40.).

(c) There is no necessary connection between baptism and regeneration, for Simon Magus was baptized without being regenerated (Act_8:9-24).

(d) It is strange that, much as John speaks of regeneration in his First Epistle, he never connects baptism with it. He says that those who are "born of God" do righteousness, and overcome the world. Why should he mention these tests at all, when he might have known that, had they been baptized, they must have been regenerated?

(e) The Apostle Peter shows us the meaning of baptism when he says that "baptism doth now save us" (1Pe_3:21). How? "Not by putting away the filth of the flesh "—which is easily done by the external application of water—" but the answer of a good conscience toward God; "as if to show that such an answer, representing the reality and sincerity of our profession, was separable from the putting away of the faith of the flesh.

(f) The expression, "baptism for the remission of sins," does not imply that baptism is the cause of their remission, for in all the cases referred to the remission had already taken place before baptism (Act_2:38; Act_22:16). The baptism was a sign or seal of a remission already accomplished. Saul was a true believer before Ananias said to him, "Arise, and be baptized, and wash away thy sins, calling on the Name of the Lord." Besides, it was by calling on the Name of the Lord that his sins were washed away. This is the force of the Greek construction.

(2) The renewing of the Holy Ghost refers to the continuance of the spiritual process in the soul. Thus "the inward man is renewed day by day" (2Co_4:16). This points to progressive sanctification.

(a) The renewed are the children of God, the heirs of the eternal inheritance.

(b) The effects are the fruits of righteousness in our life and conversation. Thus there is a firm connection between the regeneration and the renewal, which cannot be said of baptism and renewal. Christendom is baptized, yet how little grace is manifest among its millions!

(c) The source of this renewal is the Holy Ghost, who has been poured out upon us richly through Jesus Christ our Savior. It was in virtue of the mediatorship that the Spirit was given, and still works in the Church of God. For

(a) all salvation is by him;

(b) the grace of regeneration is out of his fullness;

(c) the gift of God, which is eternal life, is through him.

III. THE END OF THIS MANIFESTATION OF DIVINE GOODNESS AND LOVE. "That being justified by his grace, we should be made heirs according to the hope of eternal life." God saves us according to his mercy by regeneration; but the first effect of regeneration is faith, and faith is the instrument of our justification. There is no difference in the order of time between regeneration and justification, but regeneration must precede justification in the order of nature. Therefore the apostle here goes upon the order of nature.

1. The nature of justification. It includes' pardon of sin and. acceptance, into God's favor.

2. The ground of justification. "Being justified by his grace.

(1) Not by works;

(2) but by the grace of the Father, who is the Justifier. It is by grace, because

(a) it is of faith (Rom_5:1; Rom_3:28);

(b) it is by the death of the Son of God.

3. The privileges of justification. "That we should be made heirs according to the hope of eternal life."

(1) Eternal life is an inheritance; it is not earned by our obedience and our righteousness; it is a free gift.

(2) We are predestinated to this inheritance in Jesus Christ (Eph_1:5, Eph_1:11).

(3) The grace of adoption, which is linked with our justification, opens the way to our enjoyment of the inheritance.

(4) It is an inheritance which is not yet fully enjoyed; for we are heirs "according to the hope of eternal life."

(a) There are "things hoped for" held out to us through faith (Heb_11:1).

(b) "It doth not yet appear what we shall be;" but when "we shall be forever with the Lord," we shall actually possess and enjoy our inheritance.—T.C.

Tit_3:8

The necessary connection between gospel doctrine and good works.

I. THE IMPORTANCE OF GOSPEL DOCTRINE. "This is a faithful saying, and these things I will that thou affirm constantly." He refers here to the sum of the doctrine of Christian salvation contained in the three preceding verses.

1. The doctrine of salvation is worthy of all acceptance. "This is a faithful saying." This formula, contained only in the pastoral Epistles, points to some weighty truth which had become a watchword among the Christian brotherhood of early times.

(1) There is a tendency in our days to decry dogma. The apostle always insists on its importance as the root-principle and moving spring of morality.

(2) The saying implies that the heavenly inheritance just spoken of is no figment of the imagination, but ought to be accepted as one of the commonplaces of Christian belief.

2. It ought to be confidently put forth at all times by Christian ministers. "And these things I will that thou affirm constantly." This was the strain of all apostolic preaching, and it ought to be ours also. There is no true practical preaching which does not involve the exhibition of God's character and our relations to him in grace—the glorious Person of the Mediator in his various offices, and the work of the Holy Ghost in applying Divine salvation. "These things are good and profitable to men; ' that is, these doctrines, for they lead to good works, and benefit men spiritually and morally.

II. THE DESIGN OF GOSPEL DOCTRINE. "In order that they which have believed God might be careful to maintain good works." The faithful saying of the apostle was not the necessity of good works, but the necessity of the doctrines of grace being preached as the only method of producing good works.

1. The apostle seems to anticipate a tendency of later times to exalt morality at the expense of faith. The doctrines, he says, are the true fountains from which all good works flow. These are, therefore, probably called doctrines according to godliness (Tit_1:1); the wholesome doctrine (Tit_1:9).

2. He sets forth the duty of all believers to be careful about good works. It ought to be a matter of earnest striving, because

(1) God is glorified thereby (Joh_15:8);

(2) because they are means of blessing to man (Jas_1:25);

(3) because God remembers them (Heb_6:9, Heb_6:10);

(4) because they will be an evidence of faith in the judgment (Mat_25:34-40).

3. He insists on their maintaining good works. The word signifies that they must be excelling in them.

(1) They must, therefore, be zealous of them (Tit_2:14);

(2) furnished unto them (2Ti_3:17);

(3) rich in them, and stablished in them (1Ti_6:18; 2Th_2:17);

(4) ready for all good works (Tit_3:1);

(5) provoking each other unto them (Heb_10:24).—T