Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work,
KJV
Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,
Commentary
Commentary
Of duties which concern Christians more in common, and the reasons of
them, ver. 1-8 .
What Titus in teaching should avoid, and how he should deal with a
heretic, with some other directions
( ver. 9-14 ),
and salutations in the close, ver. 15 .
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
( Isa. lxii. 6 ),
so are they from God to them in preaching: I will not be negligent
to put you always in remembrance, 2 Pet. i. 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 ( Phil. iv. 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, Jam. i. 26 .
Such loose uncharitable talk is displeasing to God, and hurtful among
men. Prov. xvii. 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
( Eph. iv. 31 );
for, if indulged, it unfits for Christians communion here and the
society of the blessed in heaven, 1 Cor. vi. 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
( Rom. xii. 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, Jam. iii. 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 22, 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,
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, Ps. cxix. 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, v. 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 Cor. v. 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 iii. 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, Eph. i. 3 . We joy in God through Jesus Christ, Rom. v. 11 . And with one mind, and one mouth, glorify God, even the Father of
our Lord Jesus Christ, Rom. xv. 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, Rom. ii. 4; Eph. ii. 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, Eph. i. 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 Thess. ii. 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 Tim. i. 9 .
We are justified freely by grace ( Rom. iii. 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, Eph. ii. 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 xxii. 16 .
So Eph. v. 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
( Gal. v. 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, Matt. xxviii. 19, 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, Eph. iv. 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 Cor. iii. 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. Isa. xliv. 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 ii. 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 ii. 17, 18, 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 ch. x. 44, 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
( Rom. iii. 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
( v. 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 xiii. 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 i. 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
( v. 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.
9 But avoid foolish questions, and genealogies, and
contentions, and strivings about the law; for they are
unprofitable and vain.
10 A man that is a heretic after the first and second
admonition reject;
11 Knowing that he that is such is subverted, and sinneth,
being condemned of himself.
12 When I shall send Artemas unto thee, or Tychicus, be
diligent to come unto me to Nicopolis: for I have determined
there to winter.
13 Bring Zenas the lawyer and Apollos on their journey
diligently, that nothing be wanting unto them.
14 And let ours also learn to maintain good works for necessary
uses, that they be not unfruitful.
15 All that are with me salute thee. Greet them that love us in
the faith. Grace be with you all. Amen.
Here is the fifth and last thing in the matter of the epistle: what
Titus should avoid in teaching; how he should deal with a heretic; with
some other directions. Observe,
I. That the apostle's meaning might be more clear and full, and
especially fitted to the time and state of things in Crete, and the
many judaizers among them, he tells Titus what, in teaching, he should
shun, v. 9 .
There are needful questions to be discussed and cleared, such as make
for improvement in useful knowledge; but idle and foolish enquiries,
tending neither to God's glory nor the edification of men, must be
shunned. Some may have a show of wisdom, but are vain, as many among
the Jewish doctors, as well as of later schoolmen, who abound with
questions of no moment or use to faith or practice; avoid
these.-- And genealogies (of the gods, say some, that the heathen
poets made such noise about; or rather those that the Jews were so
curious in): some lawful and useful enquiries might be made into these
things, to see the fulfilling of the scriptures in some cases, and
especially in the descent of Christ the Messiah; but all that served to
pomp only, and to feed vanity, in boasting of a long pedigree, and much
more such as the Jewish teachers were ready to busy themselves in and
trouble their hearers with, even since Christ had come, and that
distinction of families and tribes had been taken away, as if they
would build again that policy which now is abolished, these Titus must
withstand as foolish and vain.-- And contentious, and strivings about
the law. There were those who were for the Mosaic rites and
ceremonies, and would have them continued in the church, though by the
gospel and the coming of Christ they were superseded and done away.
Titus must give no countenance to these, but avoid and oppose them; for they are unprofitable and vain: this is to be referred to
all those foolish questions and genealogies, as well as those strivings about the law. They are so far from instructing and
building up in godliness, that they are hindrances of it rather: the
Christian religion, and good works, which are to be maintained, will
hereby be weakened and prejudiced, the peace of the church disturbed,
and the progress of the gospel hindered. Observe, Ministers must not
only teach things good and useful, but shun and oppose the contrary,
what would corrupt the faith, and hinder godliness and good works; nor
should people have itching ears, but love and embrace sound doctrine,
which tends most to the use of edifying.
II. But because, after all, there will be heresies and heretics in the church, the apostle next directs Titus what to
do in such a case, and how to deal with such, v. 10 .
He who forsakes the truth as it is in Christ Jesus, who broaches false
doctrines and propagates them to the corrupting of the faith in weighty
and momentous points, and breaks the peace of the church about them,
after due means used to reclaim him, must be rejected. "Admonish him
once and again, that, if possible, he may be brought back, and thou
mayest gain thy brother; but, if this will not reduce him, that others
be not hurt, cast him out of the communion, and warn all Christians to
avoid him."-- Knowing that he that is such is subverted (turned
off from the foundation) and sinneth grievously, being self-condemned. Those who will not be reclaimed by admonitions,
but are obstinate in their sins and errors, are subverted and
self-condemned; they inflict that punishment upon themselves which
the governors of the church should inflict upon them: they throw
themselves out of the church, and throw off its communion, and so are
self-condemned. Observe,
1. How great an evil real heresy is, not lightly therefore to be
charged upon any, though greatly to be taken heed of by all. Such a one
is subverted or perverted--a metaphor from a building so ruined
as to render it difficult if not impossible to repair and raise it up
again. Real heretics have seldom been recovered to the true faith: not
so much defect of judgment, as perverseness of the will, being in the
case, through pride, or ambition, or self-willedness, or covetousness,
or such like corruption, which therefore must be taken heed of: "Be
humble, love the truth and practise it, and damning heresy will be
escaped."
2. Pains and patience must be used about those that err most
grievously. They are not easily and soon to be given up and cast off,
but competent time and means must be tried for their recovery.
3. The church's means even with heretics are persuasive and rational.
They must be admonished, instructed, and warned; so much nouthesia imports.
4. Upon continued obstinacy and irreclaimableness, the church has
power, and is obliged, to preserve its own purity, by severing such a
corrupt member which discipline may by God's blessing become effectual
to reform the offender, or if not it will leave him the more
inexcusable in his condemnation.
III. The apostle subjoins some further directions, v. 12, 13 .
Here are two personal things enjoined:--
1. That Titus should hold himself ready to come to Paul at Nicopolis (a city of Thrace, as is reckoned, on the borders of
Macedonia), as soon as Artemas or Tychicus should be sent
to Crete, to supply his place, and take care of the churches there when
he should leave them. The apostle would not have them in their young
and weak state be without one or other of chief sufficiency, to guide
and help them. Titus, it seems, was not their ordinary fixed bishop or
pastor, but an evangelist, otherwise Paul would not have called him so
much from his charge. Of Artemas we read little, but Tychicus is
mentioned on many occasions with respect. Paul calls him a beloved
brother, and faithful minister, and fellow-servant in the Lord: one
fit therefore for the service intimated. When Paul says to Titus, Be
diligent to come to me to Nicopolis, for I have determined there to
winter, it is plain that the epistle was not written from
Nicopolis, as the postscript would have it, for then he would have said,
I determined here, not there, to winter.
2. The other personal charge to Titus is that he would bring two of his
friends on their journey diligently, and see them furnished, so that
nothing should be wanting to them. This was to be done, not as a piece
of common civility only, but of Christian piety, out of respect both to
them and the work they were sent about, which probably was to preach
the gospel, or to be in some way serviceable to the churches. Zenas is styled the lawyer, whether in reference to the
Roman or the Mosaic law, as having some time been his profession, is
doubtful. Apollos was an eminent and faithful minister.
Accompanying such persons part of their way, and accommodating them for
their work and journeys, was a pious and needful service; and to
further this, and lay in for it, what the apostle had before exhorted
Titus to teach
( v. 8 )
he repeats here: Let ours also learn to maintain good works for
necessary uses, that they be not unfruitful, v. 14 .
Let Christians, those who have believed in God, learn to maintain
good works, especially such as these, supporting ministers in their
work of preaching and spreading the gospel, hereby becoming fellow-helpers to the truth, 3 John 5-8 . That they be not unfruitful. Christianity is not a fruitless
profession; the professors of it must be filled with the fruits of
righteousness, which are by Jesus Christ, to the glory and praise of
God. It is not enough that they be harmless, but they must be
profitable, doing good, as well as eschewing evil.--" Let ours set
up and maintain some honest labour and employment, to provide for
themselves and their families, that they be not unprofitable burdens on
the earth;" so some understand it. Let them not think that Christianity
gives them a writ of ease; no, it lays an obligation upon them to seek
some honest work and calling, and therein to abide with God. This is of good report, will credit religion and be good to mankind;
they will not be unprofitable members of the body, not burdensome and
chargeable to others, but enabled to be helpful to those in want. To
maintain good works for necessary uses; not living like drones on
the labours of others, but themselves fruitful to the common
benefit.
IV. The apostle concludes with salutations and benedictions, v. 5 .
Though perhaps not personally known (some of them at least), yet all by
Paul testify their love and good wishes to Titus, owning him thereby in
his work, and stimulating him to go on therein. Great comfort and
encouragement it is to have the heart and prayers of other Christians
with and for us. Greet those that love us in the faith, or for the faith, who are our loving fellow-christians. Holiness,
or the image of God in any, is the great endearing thing that gives
strength to all other bonds, and is itself the best. Grace be with
you all. Amen. This is the closing benediction, not to Titus alone,
but to all the faithful with him, which shows that though the epistle
bears the single name of Titus in the inscription, yet it was for the
use of the churches there, and they were in the eye, and upon the
heart, of the apostle, in the writing of it. " Grace be with you
all, the love and favour of God, with the fruits and effects
thereof, according to need, spiritual ones especially, and the increase
and feeling of them more and more in your souls." This is the apostle's
wish and prayer, showing his affection to them, his desire of their
good, and a means of obtaining for them, and bringing down upon them,
the thing requested. Observe, Grace is the chief thing to be wished and
begged for, with respect to ourselves or others; it is, summarily, all
good. Amen shuts up the prayer, expressing desire and hope, that
so it may, and so it shall be.
INTRODUCTION TO TITUS 3
In this chapter the apostle exhorts Titus to press various duties incumbent on Christians, with arguments engaging to them; gives him some directions about dealing with heretics, and some instructions about private matters, and particular persons, and closes it with salutations. And first, he charges him to put his hearers in mind of their duty, to be subject to civil magistrates, and readily perform whatever is right and proper for them to do; and to abstain from blaspheming and brawling, and to exercise gentleness and meekness to all men, Tit 3:1. The arguments inducing thereunto are taken partly from their former state and condition, while unregenerate: when they were as ignorant and as wicked as other men, they are exhorted to behave well to; and partly from the consideration of the salvation they were now partakers of, Tit 3:3 which leads on the apostle to give an account of its causes and means: the moving cause of it is the love and mercy of God; the way and means in which it is brought about, are not works of righteousness done by men, but the regenerating and renewing grace of the Spirit, which is plentifully bestowed through Jesus Christ the Saviour, and justification by the free grace of God, by virtue of which men become heirs unto, and have an hope of eternal life, Tit 3:4 which several blessings of grace should be constantly insisted on in the ministry of the word, in order to engage believers carefully to perform good works; and because such doctrines are good in themselves, and profitable to men; whereas questions, genealogies, contentions, and strivings about the law, are foolish, vain, and unprofitable, and to be avoided, Tit 3:8, wherefore an heretical man should be rejected from all Christian conversation and communion, after he has been admonished at least twice, seeing he is off of the foundation, has sinned, and is self-condemned, Tit 3:10. Next the apostle desires Titus to meet him at Nicopolis, where his design was to pass the winter, upon sending two ministering brethren to Crete, who are mentioned by name, Tit 3:12 and that he would accommodate two others, who are also named, with everything convenient for their journey, Tit 3:13 and charges him to exhort the brethren under his care to learn to be diligent and industrious in the performance of good works, which have their necessary uses, and prevent unfruitfulness, Tit 3:13. And the epistle is concluded with salutations, and the apostle's usual benediction, Tit 3:15.
Ver. 1. Put them in mind to be subject to principalities and powers,.... Not angels, good or bad, which are sometimes so called, but men in high places; the higher powers ordained of God, as the apostle elsewhere calls them; and which the Apostle Peter distinguishes into the king as supreme, and into governors under him: the Roman emperor and senate, the consuls, and proconsuls, deputies and governors of provinces and islands, are here meant; particularly such who were appointed over the island of Crete. Now the reasons why the apostle exhorts Titus to put in remembrance those that were under his care, to yield a cheerful subjection to their superiors, were, because the Jews, from whom the Christians were not distinguished by the Romans, were reckoned a turbulent and seditious people; which character they obtained, partly through the principles of the Scribes and Pharisees, which they at least privately entertained, as not to give tribute to Caesar, or be under any Heathen yoke; and partly through the insurrections that had been made by Judas of Galilee, and Theudas, and others; and besides, there were many Jews in the island of Crete, and the Cretians themselves were prone to mutiny and rebellion: to which may be added, that the false teachers, and judaizing preachers, that had got among them, despised dominion, and were not afraid to speak evil of dignities, according to the characters which both Peter and Jude give of them, and taught the saints to abuse their Christian liberty, and use it for a cloak of maliciousness, to the great scandal of the Christian religion.
To obey magistrates; inferior ones; in all things that are according to the laws of God, and right reason, that do not contradict what God has commanded, or break in upon the rights and dictates of conscience; in all things of a civil nature, and which are for the good of society, and do not affect religion, and the worship of God: hence it follows,
to be ready to every good work; which may be taken in a limited and restrained sense, and design every good work enjoined by the civil magistrate; and all right and lawful obedience that belongs to him, as giving to Caesar the things that are Caesar's, tribute, custom, fear, and honour to whom they are due; and which should be done readily and cheerfully: or it may be understood more comprehensively of good works in general, which wicked men are reprobate to, and unfit for; and which they that are sanctified are meet for, and ready to; though this may not only intend their capacity, fitness, and qualifications, for the performance of good works, but their alacrity, promptitude, and forwardness unto them.
Titus 3:2
Ver. 2. 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 Mt 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.
Titus 3:3
Ver. 3. For we ourselves also were sometimes foolish,.... Nothing has a greater tendency to promote humility, and check pride in the saints, than to reflect upon their past state and condition, what they themselves once were; and this is a reason why magistrates, though evil men, should be obeyed in things good and lawful, and why no man should be spoken evil of, and why every man should be treated in a gentle manner, and used with mildness and meekness; since the apostle himself, and Titus, and other saints, whom he designed this as an instruction for, were formerly, in their unregenerate state, just such persons themselves; and therefore should not glory over them, and treat them in a contemptuous manner: and besides, the same grace that had made a difference in them, could make one in these also, and which might be made in God's own time: and particularly, whereas they observed great ignorance in these men, they should consider that they also had been "foolish", and without understanding of things, divine and spiritual, and neither knew their own state and condition, nor the way of salvation by Christ; yea, the apostle himself, though he had a zeal for God, yet not according to knowledge; he did not know lust, nor the exceeding sinfulness of sin, until he was enlightened by the Spirit of God; he was ignorant of the righteousness of God, and went about to establish his own, which he imagined to be blameless; and thought he ought to do many things contrary to the name of Jesus:
disobedient; both to the law of God, and Gospel of Christ; disbelieving the truths of the Gospel, and not subjected to the ordinances of it, notwithstanding the evidence with which they came, and the miracles by which they were confirmed.
Deceived; by the old serpent Satan, who deceives the whole world; and by an evil heart of unbelief, as well as by false teachers and leaders; and so, as the word signifies, were wandering about in darkness and ignorance, and were as sheep going astray, until they were returned unto the Shepherd and Bishop of souls.
Serving divers lusts and pleasures; the lusts of the flesh are many and various, which promise pleasure to them that obey them, though that is but imaginary, and very short lived, and which subjects persons to bondage and slavery; for such who indulge to these things, are overcome by them, led captive, and brought into bondage, and are the servants of sin, vassals and slaves to their own corruptions; and such these saints had been, here spoken of:
living in malice and envy; they had not only malice and envy in their hearts against their fellow creatures, but practised it in their lives; yea, their lives were a continued series of malice and envy; particularly this was true of the apostle, who haled men and women out of their houses, and committed them to prison; breathed out slaughter and threatenings against the saints; was exceedingly mad against them, persecuted them to strange cities, and compelled them to blaspheme, and gave his vote for punishing them with death.
Hateful, and hating one another; abominable in the sight of God, as considered in themselves, and on account of their nature and practices; and to be abhorred by all good men; and who, by their continual feuds, quarrels, and animosities among themselves, showed an hatred, an abhorrence of one another.
Titus 3:4
Ver. 4. But after that,.... After all this series and course of wickedness; notwithstanding all this foolishness, disobedience, deception, bondage to sin, envy, malice, and malignity; or "when" all this was, as the word may be rendered, amidst all this iniquity; when these persons were in the full career of sin, and so had done no preparatory works, or had any previous qualifications and dispositions for the grace of God:
the kindness and love of God our Saviour toward man appeared; unto them; and the Ethiopic version adds, "unto us". The apostle takes the advantage of the above character of himself, and others in their former state, to set off and magnify the grace of God in their conversion; so contraries, as black and white, illustrate each other. By "God our Saviour" is not meant the Lord Jesus Christ, though he is commonly designed by our Saviour, and is several times called God our Saviour in this epistle; see Tit 1:3 and who is truly God, and the only Saviour of lost sinners; and whose kindness and love towards them has appeared in many instances; as in his suretiship undertakings for them, in his assumption of their nature, and in his suffering and dying in their room and stead: and yet it appears from Tit 3:6 that God our Saviour here, is distinguished from Jesus Christ our Saviour there; and therefore here must be understood of God the Father; who contrived the scheme of salvation, appointed Christ to be his salvation, and made a covenant with him, in which it secured, and sent him in time to obtain it, and through his blood, righteousness, and sacrifice, saves all his people: it is his kindness and love to men that is here spoken of; and which designs not his general and providential goodness and kindness, which extends to the whole human nature, and to all the individuals of it; but his special love and grace shown in his kindness in Christ Jesus; that good will to men the angels sung of at Christ's incarnation; or that free favour and love of God towards elect men, which is sovereign and special, from everlasting to everlasting, unchangeable and unspeakable, which is better than life; the excellency of which cannot be expressed, and which has shown itself in various instances: it is said to have "appeared"; because it was hid from all eternity in the heart of God, in the thoughts of his heart, in his purposes, counsel, and covenant, and has been made manifest in time; particularly, it has broke forth and showed itself in the mission of Christ into this world, and in redemption and salvation by him; wherein God has manifested and commended his love, and shown forth the exceeding riches of his grace; and also in the effectual calling, which being a time of life, is a time of love, and is owing to the great love of God, and is a fruit and evidence of his everlasting and unchangeable love; and it is this instance and appearance of it, which is here meant, since it follows the account of the state and condition of the saints by nature; and is what was made to them when in this state, by which means they were brought out of it.
Titus 3:5
Ver. 5. Not by works of righteousness which we have done,.... The great instance of the kindness and love of God our Saviour is salvation; which the apostle denies that it is brought about by any works, even the best works of men; for "works of righteousness" are works done according to a righteous law, and in obedience to it; and in a righteous manner, from right principles of grace, in faith, and with a view to the glory of God; or otherwise they are not righteous actions, or works of righteousness; wherefore not works before, but after conversion, are here meant; for works before conversion are not properly works of righteousness: besides, these are such which we have done, who formerly were as before described, but now are regenerated and renewed by the Holy Ghost, and created in Christ Jesus unto good works. Now salvation, neither in whole, nor in part, is by these, either as causes; conditions, or means;
See Gill on "2Ti 1:9"; hqdu Myvem, "works of righteousness", is a Jewish phrase used for righteous or good works {z}
but according to his mercy he saved us; the mercy of God is natural and essential to him, but the actings and exercise of it, towards this or the other objects, are sovereign and free, and according to his will; the effects of it are many, he is rich and abundant in it; and they are channelled in, and flow forth through the blood and righteousness of Christ; and this is the moving cause of salvation: this moved God to make a covenant with his Son, the blessings of which are the sure mercies of David, and in which God is merciful to the sins and unrighteousnesses of his people; it is owing to the tender mercy of God, that Christ, the dayspring from on high, has visited the earth; and the glory of it is very conspicuous in the affair of redemption by him; the pardon of sin is according to the multitude of God's tender mercies; and regeneration springs from the abundance of it; and even eternal life is the effect of it. Now according to this, God has "saved" his people; salvation is not only a thing determined, and resolved on in the mind of God, but is actually and completely accomplished by Jesus Christ, and an application of it is made to the saints in effectual calling; and because of the certain enjoyment of the whole of it, even eternal glory, the saints are said to be saved already; as they are also in faith and hope, as well as in Christ, their head and representative;
See Gill on "Eph 2:8". It follows, as the means of salvation,
by the washing of regeneration, and renewing of the Holy Ghost; by the former is meant, not the ordinance of water baptism; for that is never expressed by washing, nor is it the cause or means of regeneration; the cause being the Spirit of God, and the means the word of God: and besides, persons ought to be regenerated before they are baptized; and they may be baptized, and yet not regenerated, as Simon Magus; nor is it a saving ordinance, or a point of salvation; nor can it be opposed to works of righteousness, as this washing is; for that itself is a work of righteousness; see Mt 3:15 and if persons were saved by that, they would be saved by a work of righteousness, contrary to the text itself: but regenerating grace is meant, or a being born of water, and of the Spirit; that is, of the grace of the Spirit, comparable to water for its purity and cleansing virtue: hence such who are regenerated and sanctified, are said to be washed and cleansed, having their hearts purified by faith, and their consciences purged from sin by the blood of Christ: by the latter,
the renewing of the Holy Ghost, is meant either the fruit and effect of the former, even newness of life and conversation, under the influence of the Holy Spirit; or else the gradual increase and progress of the work of grace upon the soul, renewed day by day in the spirit of the mind, by the Holy Ghost; or rather it means the same thing with regeneration, and is added partly as explanative of the washing of regeneration, showing that that is no other than the new creature, the new man, the new heart, and new spirit, formed in the soul, in the effectual calling; and partly to observe that the Holy Ghost is the author of it. Now it is in this way God saves his people, namely, by regenerating and renewing them; in this is the first appearance and discovery of the love of God to them; this is their open passage into a state of grace, and without this there is no entrance into glory; this is the foundation of all grace and good works, and by which saints appear to be heirs of the heavenly inheritance.
{z} Seder Tephillot, Ed. Amsterdam, fol. 46. 2.
Titus 3:6
Ver. 6. Which he shed on us abundantly,.... "Or richly"; either which love he shed abroad in the hearts of those whom he regenerated and renewed by his Spirit; or which water of regeneration, that is, grace, comparable to water, he plentifully shed, and caused to abound where sin had done; or rather whom, or which Holy Spirit, with his gifts and graces, such as faith, hope, and love, and every other, he poured forth in great abundance on them; see Isa 44:3
through Jesus Christ our Saviour; the love and kindness of God the Father our Saviour, comes through him; the mercy of God streams through him; the salvation itself is by, and through him; the grace communicated in regeneration and renovation is out of his fulness; the Spirit himself is given forth from him; and every supply of grace, by which the work is carried on, comes out of his hands; and everything wrought in us, that is well pleasing in the sight of God, is through him; and even the gift of God, eternal life itself.
Titus 3:7
Ver. 7. That being justified by his grace,.... This is another way and means, as well as regeneration, by which God saves his people; for he saves no unjustified ones; no unrighteous persons shall inherit the kingdom of heaven; such as are without the wedding garment, and robe of Christ's righteousness, shall be cast into outer darkness: whom God saves, he justifies by the righteousness of his Son; and whomsoever he justifies, them he saves. The justification here spoken of is a declarative one, which takes place in regeneration; and which that is in order to, as here expressed, "that being justified": regeneration does not justify any, but makes the justified to appear to be such; justification is an act of God's gracious will conceived in his mind from eternity, by which he wills not to impute sin to his people, but to Christ their surety; and that they should be accounted righteous through the righteousness of his Son; in which act of his will the whole essence of justification in his sight lies: this was pronounced on Christ, as their head and representative at his resurrection, when he, as such, was justified, acquitted, and discharged, and they in him; and this is declared in the conscience of a sinner, by the Spirit of God, at his regeneration, when he passes from death to life; and this declaration is here intended, and which is the same with justification by faith; and is here said to be by the grace of God, as justification in every view is, and stands opposed to works of righteousness done by men, by which no man can be justified in the sight of God; in what sense justification is by the free grace of God, See Gill on "Ro 3:24".
We should be made heirs according to the hope of eternal life; or "according to hope we should be made heirs of eternal life". Eternal life is an inheritance, and so is not acquired by labour and industry, nor purchased, but is a free gift; it is a bequest of God the Father to his children, of his own free good will and pleasure; and it belongs only to children; they only are heirs, and they become such by adopting grace; neither regeneration, nor justification, make them the children of God, and heirs of the grace of life, but make them appear to be so: God, by his gracious act of adoption puts them among the children, and gives them the goodly heritage; and this adoption lies in eternal predestination in Christ, in whom the inheritance is obtained on that account, Eph 1:5. Regeneration shows them to be the adopted ones, and gives them the nature of children, and a meetness for the inheritance; and justification gives them a right unto it, upon the foot of justice, and opens a way for their enjoyment of it, consistent with the justice and holiness of God; see Ga 4:4, wherefore such as are washed with the washing of regeneration, and are renewed in the spirit of their minds, and justified by the grace of God; these are manifestly heirs of eternal life, of salvation, of a kingdom and glory, of all things, even of God himself, who is their portion, and exceeding great reward; and such in regeneration are begotten to a lively hope of it, and by this they are saved, Ro 8:24. And thus the apostle makes regeneration by the free mercy of God, and justification by his grace, and special adoption, and heirship, with a good hope through grace, the way and means in which God saves his people, who were like others by nature, and brings them to the enjoyment of eternal happiness.
Titus 3:8
Ver. 8. This is a faithful saying,.... Meaning the whole of what is before expressed, concerning the state and condition of God's elect by nature; the appearance of the love and kindness of God to them in the effectual calling; the salvation of them, according to the mercy of God, and not by works of righteousness; regeneration, and renovation by the Spirit of God, in which such an abundance of grace is communicated; and justification by the free grace of God, as God's way of salvation; and by which men are made to appear to be heirs of eternal life, and to have hope of it: now all, and each of this is a faithful saying, is true doctrine, and to be believed, professed, and published: wherefore it follows,
and these things I will that thou affirm constantly; that is, the above doctrines; the Arabic version renders it, "I will that thou be firm in these things"; and the Syriac and Ethiopic versions, "I will that thou confirmest them": the sense of the apostle is, that he would have Titus be assured of those truths himself; be at a point about them, and without any doubt or hesitation concerning them; and abide firm and constant in them, and speak of them with certainty, boldness, and confidence to others; and endeavour to confirm and establish them in them: for which purpose he would have them be frequently inculcated and insisted on; and that with this further view,
that they which have believed in God might be careful to maintain good works; for "that", does not design the subject matter of the charge, or what the apostle would have constantly affirmed, but the end, and final event and issue of it; and nothing can more strongly engage to a studious concern for the performance of good works than the frequent insisting upon the above doctrines of grace: "by good works", are meant, not merely honest trades, and the lawful occupations and businesses of life, which should be carefully attended to, and diligently followed, in order to be useful and profitable to themselves, their families, and others; but every good work, every branch of duty, moral, civil, and religious: to "maintain" these according to the signification of the word used, is to excel in them; to outdo others; to go before others, by way of example, and so to provoke to love and to good works; and to make them the employment and business of men's lives; for which there should be a thoughtfulness, a carefulness, a studious concern, especially in those who "have believed in God"; who are regenerated and renewed by the Spirit of God, and are justified by faith in the righteousness of Christ; who believe in him for peace, pardon, righteousness, life, and salvation: these are under great obligations to perform good works; the love of Christ should constrain them to them; and they are the only persons that are capable of doing them well, for they are sanctified, and made meet, and ready for every good work; they are created in Christ Jesus to them; they have the Spirit of Christ in them, and the strength of Christ with them, without which they cannot be performed well; and they have faith in Christ, without which it is impossible to please God.
These things are good and profitable unto men: which is to be understood not of good works, though these are good in themselves, and profitable to men in their effects; being done among them, and before them, they set them an example of doing good likewise, when evil communications corrupt good manners; and many of them issue in their temporal good, profit, and advantage: but rather the doctrines of the Gospel are here designed, which are before briefly treated of, and are said to be a faithful saying; and which the apostle would have affirmed with, certainty and constancy, in order to engage believers to the performance of good works; and that for this reason, because these doctrines are "good", excellent, valuable, and precious, comparable to gold, silver, and precious stones: the author, matter, end, and use of them are good; they come from God; they are concerning Jesus Christ, and his grace; they contain good tidings of good things; and are exceeding useful to influence faith, hope, love, and a cheerful obedience to the will of God: they are profitable in the hands of the Spirit of God for conviction, conversion, comfort, and edification; for the quickening and enlightening of dead and dark sinners; for the reviving, establishing, and building up of the saints; they are the wholesome words of Christ, and are according to godliness, and are nourishing, when other doctrines eat as a canker: and this sense is confirmed, not only by what goes before, but by what follows after in the next verse; where insipid notions and controversies are opposed unto them, as unprofitable and vain.
Titus 3:9
Ver. 9. But avoid foolish questions,.... Such as were started in the schools of the Jews; see 2Ti 2:23
and genealogies; of their elders, Rabbins, and doctors, by whom their traditions are handed down from one to another, in fixing which they greatly laboured; see 1Ti 1:4 and contentions and strivings about the law; the rites and ceremonies of it, and about the sense of it, and its various precepts, as litigated in the schools of Hillell and Shammai, the one giving it one way, and the other another; and what one declared to be free according to the law, the other declared forbidden; which occasioned great contentions and quarrels between the followers of the one, and of the other, as both the Misna and Talmud show: and agreeably to this sense, the Syriac version renders it, "the contentions and strifes of the scribes"; the Jewish doctors, who were some on the side of Hillell, and others on the side of Shammai; as well as went into parties and strifes among themselves, and oftentimes about mere trifles; things of no manner of importance; wherefore it follows,
for they are unprofitable and vain; empty things, of no manner of use, to inform the judgment, improve the mind, or influence the life and conversation.
Titus 3:10
Ver. 10. A man that is an heretic,.... An heretic, according to the notation of the word, is either one that makes choice of an opinion upon his own judgment, contrary to the generally received sense of the churches of Christ, and prefers it to theirs, and obstinately persists in it; separates from them, forms a party, and sets himself at the head of them, whom he has drawn into the same way of thinking with himself: or he is one that removes and takes away a fundamental doctrine of Christianity, which affects particularly the doctrine of the Trinity, the deity, and personality of Father, Son, and Spirit, and especially the doctrines relating to the person, office, and grace of Christ; one that brings in, or receives damnable doctrines; speaks or professes perverse things, and draws away disciples after him; or is among such disciples: for though schism and heresy do differ, and every schismatic may not be an heretic, yet every heretic is a schismatic; he makes a rent in the doctrine of Christ, and makes parties and divisions in his church; and such are not always to be contended and disputed with, but to be avoided and rejected:
after the first and second admonition reject; have nothing to do with him; have no society with him; admit him not to private conversation; and eject him from church communion, after he has been publicly admonished twice by the order of the church; for this is not to be understood of private admonition, by a particular person or persons; as in the case of private offences, Mt 18:15 but of public admonition, in the name of the church. An admonition with the Jews did not continue less than seven days {a}; some say {b} thirty; that is, there were so many days before it was out, or between one and another.
{a} T. Bab. Moed Katon, fol. 16. 1. {b} Bereshit Rabba, sect. 33. fol. 28. 3.
Titus 3:11
Ver. 11. Knowing that he that is such is subverted,.... Or overturned and demolished; he is like an edifice, that is not only decaying, and falling, but is entirely everted, and pulled down; so that there is no hopes of a restoration or recovery; he is in a desperate condition, having opposed the person, or office, or sacrifice of Christ; having either trodden the Son of God underfoot, or counted his blood common, or done despite unto the spirit of grace; in either of which cases there is no more sacrifice for sin:
and sinneth; not practically, but doctrinally, and wilfully after he has received the knowledge of the truth; by denying the truth he received, in which he continues, notwithstanding the evidence of the word of God is against him; and; notwithstanding the arguments taken from it by the ministers of the Gospel, to convince him; and notwithstanding the admonitions of the church to recover him out of the snare of the devil:
being condemned of himself; not that an heretic is one that is convinced in his own conscience that he is in an error, and that that is a truth which he opposes; and yet he obstinately persists in the one, and continues to set himself against the other; for then, none but an hypocrite, that conceals his true sentiment, can be an heretic; nor can any man be known to be one unless he accuses himself; since no man can know the heart of another; and it would be impracticable in a church to deal with heretics, or reject and excommunicate them: but either the meaning is, that he is such an one, who by his own practice has condemned himself; for whereas he has separated himself not only from the faith of the church, but from the church itself; by so doing he practically condemns himself, or judges himself unworthy of the communion of the church, and so justifies the church in their rejection and exclusion of him: or rather, an heretic is one who having professed Christianity, and received the Scriptures as the only rule of faith and practice, and still professes to abide by the same, and that all doctrine is to be tried by them, and to be approved or condemned as that agrees or disagrees with them, stands condemned by those Scriptures, which he himself allows to be the rule of decision and determination; and so may be said to be self-condemned.
Titus 3:12
Ver. 12. When I shall send Artemas unto thee, or Tychicus,.... These were both of them ministers of the Gospel; there is no mention of Artemas anywhere else; some say he was one of the seventy disciples, and that he was afterwards bishop of Lystra; but these are uncertain things; See Gill on "Lu 10:1"; the name is a contraction of Artemidorus. Tychicus is often spoken of; and a very great character is given of him by the apostle, in Eph 6:21,
be diligent to come unto me to Nicopolis; which was a city, not in Epirus, but in Thrace, situated by the river Nessus, and had its name from a victory obtained there: hither the apostle would have Titus come to him, after one or other of the above ministers were come to Crete; for as the apostle had the care of all the churches upon him, he would not remove a minister from one place to another, without making a provision in their room: his reasons for having Titus come to him, might be either to know the state of the churches in Crete; or because he stood in need of his assistance; or to send him elsewhere:
for I have determined there to winter; that is, to continue there all the winter; not without labour, but to preach the Gospel, and administer the ordinances to the saints there: and whereas he says "there"; this shows that this epistle was not written from thence, as the subscription asserts; for then he would have said "here", and not "there".
Titus 3:13
Ver. 13. Bring Zenas the lawyer,.... Whether he was brought up to the civil law, either among the Greeks or Romans, is not certain; it may be he was a Jewish lawyer, or scribe, an interpreter of Moses's law among the Jews; for with them a lawyer and a scribe were one and the same, as appears from Mt 22:35 compared with Mr 12:28 and the Syriac version here calls him "a scribe", and the Ethiopic version "a scribe of the city"; which looks as if it was a civil office he bore; but however, be he what he will, he seems to have been now a preacher of the Gospel, being joined with Apollos, who certainly was one: he is said to have been one of the seventy disciples of Christ, and afterwards bishop of Diospolis; See Gill on "Lu 10:1"; his name is the contraction of Zenodorus: him the apostle would have Titus bring,
and Apollos, on their journey diligently; who was a Jew born at Alexandria, an eloquent man, and mighty in the Scriptures; who had preached at Corinth, but was now at Crete; and whom the apostle, with Zenas, would have provided with everything necessary for their journey:
that nothing be wanting unto them; which might be proper for them in their travels, to make them comfortable, and their journey pleasant and easy.
Titus 3:14
Ver. 14. And let ours also learn to maintain good works,.... By which are not only meant honest trades, as some choose to render the words: it is true, that a trade is a work; and an honest lawful employment of life is a good work; and which ought to be maintained, attended to, and followed, and to be learnt, in order to be followed. The Jews say, that he that does not teach his son a trade, it is all one as if he taught him to rob or steal; hence their doctors were brought up to trades; See Gill on "Mr 6:3"; as was the Apostle Paul, though he had an education under Gamaliel: and such an one is to be learned and maintained for necessary uses, for the good of a man's self, and for the supply of his family; for the assistance of others that are in need; for the support of the Gospel, and the interest of Christ; and for the relief of poor saints; that such may not be unfruitful and useless, in commonwealths, neighbourhoods, churches, and families. The Jews say {c}
"there are four things which a man should constantly attend to with all his might, and they are these; the law, "good works", prayer, Ura Krdw, and "the way of the earth", or "business"; if a tradesman, to his trade; if a merchant, to his merchandise; if a man of war to war.''
But though this may be part of the sense of these words, it is not the whole of it; nor are acts of beneficence to the poor of Christ, to the household of faith, to strangers and ministers, to whom good is especially to be done, only intended; though they, may be taken into the account, in agreement with the context; but all good works in general, which are done in conformity to the revealed will of God, in faith, from a principle of love, and with a view to the glory of God, are meant: to maintain them, is to endeavour to outdo others in them, not only the men of the world, but one another; and to set examples of them to others, and to provoke one another, by an holy emulation, to them; and to be constant in the performance of them: and which believers may "learn" partly from the Scriptures, which contain what is the good and perfect will of God; these show what are good works, and direct unto them, and furnish the man of God for them; and also the grace part of the Scripture, the doctrines of the grace of God, teach to deny sin, and to live sober, righteous, and godly lives; and from the examples of the apostles and followers of Christ; and above all from Christ himself, the great pattern and exemplar of good works: and this lesson of good works is to be learnt by ours; meaning not only those of the same function, who were in the same office, ministers of the Gospel, as were the apostle and Titus; but all that believed in God, who were of the same Christian community and society, professors of the same religion, and partakers of the same grace; and were not only nominally, but really of the same number, even of the number of God's elect, the redeemed from among men, the family of Christ, sharers in the common faith, and heirs of the grace of life; who lie under the greatest obligations to learn to do good works: "for necessary uses"; not to make their peace with God, or to atone for their sins, or to procure the pardon of them, or to cleanse them from them, or for their justification before God, or to obtain salvation and eternal life; but to glorify God, testify their subjection to him, and gratitude for mercies received; to show forth their faith to men; to adorn the doctrine of Christ, and a profession of it; to recommend religion to others; to stop the mouths of gainsayers, and put to silence the ignorance of foolish men: and "that they be not unfruitful"; in them, and in the knowledge of Christ; good works are the fruits of the Spirit, and of his grace; they are fruits of righteousness; and such as are without them are like trees without fruit, useless and unprofitable.
{c} T. Bab. Beracot, fol. 32. 2. & Gloss. in. ib.
Titus 3:15
Ver. 15. All that are with me salute thee,.... All the apostles, fellow labourers, and the ministers of the Gospel that were with him; and all the members of the church where he was, sent their Christian salutation to Titus; he being a person greatly esteemed, and whose praise was in all the churches:
greet them that love us in the faith; not merely as men, as their countrymen, as related to them in the flesh; or on account of any external things, but as believers; because of the doctrine of faith, professed and preached; and because of the grace of faith obtained and possessed; or who love us faithfully, sincerely, and uprightly, from their hearts, and not in word and tongue only:
grace be with you all, Amen; which is the common concluding salutation in all Paul's epistles. This shows that this epistle was not designed for Titus only, but for the saints at Crete.
It was written to Titus the first bishop of the church of the Cretians. But this subscription, as many others, is not to be depended upon; it is not very likely that Titus was bishop of this church at all; since his stay there was but short, nor indeed elsewhere, seeing he was an evangelist; though this is asserted both by Eusebius {d}, and Sophronius {e}, who adds, that he died and was buried here: and what follows, that it was written
from Nicopolis of Macedonia, does not seem to be just, as may be concluded from Tit 3:12. Many learned men think it was written from Colosse, or some neighbouring place; though when he wrote his epistle to the Colossians it looks as if he had never been there before: the Syriac version adds, "sent by the hands of Zenas and Apollos"; which is not unlikely, since he desires they might be accommodated by Titus with what was necessary for the remaining part of their journey, Tit 3:13.
{d} Eccl. Hist. l. 3. c. 4. {e} In Hieron. Eccl. Script. Catalog. sect. 12.
John Gill's Exposition of the Entire Bible.
Spiritual privileges do not make void or weaken, but
confirm civil duties. Mere good words and good meanings are not
enough without good works. They were not to be quarrelsome, but
to show meekness on all occasions, not toward friends only, but to
all men, though with wisdom, James 3:73. And let this text teach us
how wrong it is for a Christian to be churlish to the worst, weakest,
and most abject. The servants of sin have many masters, their lusts
hurry them different ways; pride commands. one _ thing,
covetousness another. Thus they are hateful, deserving to be
hated. It is the misery of sinners, that they hate one another; and it
is the duty and happiness of saints to love one another. And we are
delivered out of our miserable condition, only by the mercy and free
grace of God, the merit and sufferings of Christ, and the working of
his Spirit. God the Father is God our Saviour. He is the fountain
from which the Holy Spirit flows, to teach, regenerate, and save his
fallen creatures; and this blessing comes to mankind through Christ.
The spring and rise of it, is the kindness and love of God to man.
Love and grace have, through the Spirit, great power to change and
turn the heart to God. Works must be in the saved, but are not
among the causes of their salvation. A new principle of grace and
holiness is wrought, which sways, and governs, and makes the man
a new creature. Most pretend they would have heaven at last, yet
they care not for holiness now; they would have the end without the
beginning. Here is the outward sign and seal thereof in baptism,
called therefore the washing of regeneration. The work is inward
and spiritual; this is outwardly signified and sealed in this ordinance.
Slight not this outward sign and seal; yet rest not in the outward
washing, but look to the answer of a good conscience, without
which the outward washing will avail nothing. The worker therein is
the Spirit of God; it is the renewing of the Holy Ghost. Through him
we mortify sin, perform duty, walk in God's ways; all the working of
the Divine life in us, and the fruits of righteousness without, are
through this blessed and holy Spirit. The Spirit and his saving gifts
and graces, come through Christ, as a Saviour, whose undertaking
and work are to bring to grace and glory. Justification, in the gospel
sense, is the free forgiveness of a sinner; accepting him as
righteous through the righteousness of Christ received by faith.
God, in justifying a sinner in the way of the gospel, is gracious to
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him, yet just to himself and his law. As forgiveness is through a
perfect righteousness, and satisfaction is made to justice by Christ,
it cannot be merited by the sinner himself. Eternal life is set before
us in the promise; the Spirit works faith in us, and hope of that life;
faith and hope bring it near, and fill with joy in expectation of
it
Spiritual privileges do not make void or weaken, but
confirm civil duties. Mere good words and good meanings are not
enough without good works.
As forgiveness is through a
perfect righteousness, and satisfaction is made to justice by Christ,
it cannot be merited by the sinner himself. Eternal life is set before
us in the promise; the Spirit works faith in us, and hope of that life;
faith and hope bring it near, and fill with joy in expectation of
it
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary