mh_parser/vol_split/56 - Titus/Chapter 3.xml

<div2 id="Tit.iv" n="iv" next="Phm" prev="Tit.iii" progress="73.44%" title="Chapter III">
<h2 id="Tit.iv-p0.1">T I T U S.</h2>
<h3 id="Tit.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Tit.iv-p1">Of duties which concern Christians more in common,
and the reasons of them, <scripRef id="Tit.iv-p1.1" osisRef="Bible:Titus.3.1-Titus.3.8" parsed="|Titus|3|1|3|8" passage="Tit 3:1-8">ver.
1-8</scripRef>. What Titus in teaching should avoid, and how he
should deal with a heretic, with some other directions (<scripRef id="Tit.iv-p1.2" osisRef="Bible:Titus.3.9-Titus.3.14" parsed="|Titus|3|9|3|14" passage="Tit 3:9-14">ver. 9-14</scripRef>), and salutations in the
close, <scripRef id="Tit.iv-p1.3" osisRef="Bible:Titus.3.15" parsed="|Titus|3|15|0|0" passage="Tit 3:15">ver. 15</scripRef>.</p>
<scripCom id="Tit.iv-p1.4" osisRef="Bible:Titus.3" parsed="|Titus|3|0|0|0" passage="Tit 3" type="Commentary"/>
<scripCom id="Tit.iv-p1.5" osisRef="Bible:Titus.3.1-Titus.3.8" parsed="|Titus|3|1|3|8" passage="Tit 3:1-8" type="Commentary"/><div class="Commentary" id="Bible:Titus.3.1-Titus.3.8">
<h4 id="Tit.iv-p1.6">Exhortations to Several Duties;
Characteristics of an Unrenewed State; The Import and Origin of
Salvation; Regeneration; Justification. (<span class="smallcaps" id="Tit.iv-p1.7">a.
d.</span> 66.)</h4>
<p class="passage" id="Tit.iv-p2">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, <i>but</i> 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, <i>and</i> 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 <i>This is</i> 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.</p>
<p class="indent" id="Tit.iv-p3">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 (<scripRef id="Tit.iv-p3.1" osisRef="Bible:Isa.62.6" parsed="|Isa|62|6|0|0" passage="Isa 62:6">Isa. lxii. 6</scripRef>), so are they from God
to them in preaching: <i>I will not be negligent to put you always
in remembrance,</i> <scripRef id="Tit.iv-p3.2" osisRef="Bible:2Pet.1.12" parsed="|2Pet|1|12|0|0" passage="2Pe 1:12">2 Pet. i.
12</scripRef>. 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.</p>
<p class="indent" id="Tit.iv-p4">I. The duties themselves, which they were
to be reminded of. 1. <i>Put them in mind to be subject to
principalities and powers, to obey magistrates.</i> 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. <i>Principalities,</i> and
<i>powers,</i> and <i>magistrates,</i> 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 <i>to put to
silence the ignorance of foolish men,</i> 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 <i>to be
subject to principalities and powers and to obey magistrates.</i>"
And, 2. <i>To be ready to every good work.</i> 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. <i>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</i>
(<scripRef id="Tit.iv-p4.1" osisRef="Bible:Phil.4.8" parsed="|Phil|4|8|0|0" passage="Php 4:8">Phil. iv. 8</scripRef>), to do and
follow and further them. Mere harmlessness, or good words and good
meanings only, are not enough without good works. <i>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.</i> "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. <i>To speak evil of no
man:</i> <b><i>medena blasphemein,</i></b> <i>to revile,</i> or
<i>curse,</i> or <i>blaspheme none:</i> or (as our translation more
generally) <i>to speak evil of none,</i> 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. <i>If any man seemeth to
be religious and bridleth not his tongue, that man's religion is
vain,</i> <scripRef id="Tit.iv-p4.2" osisRef="Bible:Jas.1.26" parsed="|Jas|1|26|0|0" passage="Jam 1:26">Jam. i. 26</scripRef>. Such
loose uncharitable talk is displeasing to God, and hurtful among
men. <scripRef id="Tit.iv-p4.3" osisRef="Bible:Prov.17.9" parsed="|Prov|17|9|0|0" passage="Pr 17:9">Prov. xvii. 9</scripRef>, <i>He
that covereth a transgression seeketh love</i> (that is, to himself
by this tenderness and charity, or rather to the transgressor);
<i>but he that repeateth a matter</i> (that blazes and tells the
faults of another abroad) <i>separateth very friends;</i> he raises
dissensions and alienates his friend from himself, and perhaps from
others. This is among the sins to be put off (<scripRef id="Tit.iv-p4.4" osisRef="Bible:Eph.4.31" parsed="|Eph|4|31|0|0" passage="Eph 4:31">Eph. iv. 31</scripRef>); for, if indulged, it unfits for
Christians communion here and the society of the blessed in heaven,
<scripRef id="Tit.iv-p4.5" osisRef="Bible:1Cor.6.10" parsed="|1Cor|6|10|0|0" passage="1Co 6:10">1 Cor. vi. 10</scripRef>. Remind them
therefore to avoid this. And, 4. <i>To be no brawlers;</i>
<b><i>amachous einai</i></b>—<i>no fighters,</i> 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 (<scripRef id="Tit.iv-p4.6" osisRef="Bible:Rom.12.19" parsed="|Rom|12|19|0|0" passage="Ro 12:19">Rom.
xii. 19</scripRef>), <i>Dearly beloved, avenge not yourselves, but
rather give place unto wrath;</i> this is the Christian's wisdom
and duty. <i>The glory of a man is to pass over a
transgression;</i> 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 <i>slow to anger, and
ready to forgive.</i> 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. <i>He that is slow to anger is
better than the mighty,</i> and he <i>that ruleth his spirit than
he that taketh a city.</i> Wherefore it follows, 5. <i>But
gentle;</i> <b><i>epieikeis,</i></b> <i>equitable and just,</i> 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. <i>Showing all meekness to all
men.</i> We must be of a mild disposition, and not only have
meekness in our hearts, but show it in our speech and conduct.
<i>All meekness</i>—meekness in all instances and occasions, not
towards friends only, but <i>to all men,</i> though still with
wisdom, as James admonishes, <scripRef id="Tit.iv-p4.7" osisRef="Bible:Jas.3.13" parsed="|Jas|3|13|0|0" passage="Jam 3:13">Jam. iii.
13</scripRef>. "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 <i>motes and beams.</i> Distinguish also
between sinner and sinner: <i>of some have compassion, others save
with fear, pulling them out of the fire, thus making a
difference,</i> <scripRef id="Tit.iv-p4.8" osisRef="Bible:Jude.1.22-Jude.1.23" parsed="|Jude|1|22|1|23" passage="Jude 1:22,23">Jude 22,
23</scripRef>. Mind these things; <i>the wisdom that is from above
is pure and peaceable, gentle and easy to be entreated.</i>"
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,</p>
<p class="indent" id="Tit.iv-p5">II. He adds the reasons, which are
derived</p>
<p class="indent" id="Tit.iv-p6">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: <i>Quod tibi non vis fieri, alteri ne feceris—What you
would not have done to you that do not you to another.</i>" Their
past natural condition is set forth in divers particulars. <i>We
ourselves also were sometimes,</i> (1.) <i>Foolish;</i> 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. <i>We ourselves also were
sometimes foolish.</i> And, (2.) <i>Disobedient;</i> 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, <i>foolish</i> and <i>obedient.</i> 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.) <i>Deceived,</i> 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, <scripRef id="Tit.iv-p6.1" osisRef="Bible:Ps.119.176" parsed="|Ps|119|176|0|0" passage="Ps 119:176">Ps. cxix. 176</scripRef>. 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.) <i>Serving divers
lusts and pleasures;</i> 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 <i>of whom a man is overcome of the same is he
brought into bondage.</i> (5.) <i>Living in malice,</i> one of
those lusts that bear rule in them. Malice desires hurt to another
and rejoices in it. (6.) <i>And envy,</i> 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 <i>set on fire of hell,</i>
detracting from and impairing the just and due praises of others.
<i>Their words are swords,</i> 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, <i>because his own works
were evil, and his brother's righteous?</i> These were some of the
sins in which we lived in our natural state. And, (7.)
<i>Hateful,</i> or odious—deserving to be hated. (8.) <i>And
hating one another.</i> 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,</p>
<p class="indent" id="Tit.iv-p7">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, <scripRef id="Tit.iv-p7.1" osisRef="Bible:Titus.3.4-Titus.3.7" parsed="|Titus|3|4|3|7" passage="Tit 3:4-7"><i>v.</i> 4-7</scripRef>.</p>
<p class="indent" id="Tit.iv-p8">(1.) We have here the prime author of our
salvation—God the Father, therefore termed here <i>God our
Saviour. All things are of God, who hath reconciled us to himself
by Jesus Christ,</i> <scripRef id="Tit.iv-p8.1" osisRef="Bible:2Cor.5.18" parsed="|2Cor|5|18|0|0" passage="2Co 5:18">2 Cor. v.
18</scripRef>. 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, <i>the Father</i>) is a
Saviour by Christ, through the Spirit. <scripRef id="Tit.iv-p8.2" osisRef="Bible:John.3.16" parsed="|John|3|16|0|0" passage="Joh 3:16">John iii. 16</scripRef>, <i>God so loved the world as to
give his only begotten Son, that whoever believes in him might not
perish, but have everlasting life.</i> He is the Father of Christ,
and through him the Father of mercies; all spiritual blessings are
by Christ from him, <scripRef id="Tit.iv-p8.3" osisRef="Bible:Eph.1.3" parsed="|Eph|1|3|0|0" passage="Eph 1:3">Eph. i.
3</scripRef>. <i>We joy in God through Jesus Christ,</i> <scripRef id="Tit.iv-p8.4" osisRef="Bible:Rom.5.11" parsed="|Rom|5|11|0|0" passage="Ro 5:11">Rom. v. 11</scripRef>. <i>And with one mind, and
one mouth, glorify God, even the Father of our Lord Jesus
Christ,</i> <scripRef id="Tit.iv-p8.5" osisRef="Bible:Rom.15.5" parsed="|Rom|15|5|0|0" passage="Ro 15:5">Rom. xv. 5</scripRef>.</p>
<p class="indent" id="Tit.iv-p9">(2.) The spring and rise of it—the divine
<i>philanthropy,</i> or <i>kindness and love of God to man.</i> 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. <i>Where sin abounded, grace did much more
abound.</i> We read of <i>riches of goodness and mercy,</i>
<scripRef id="Tit.iv-p9.1" osisRef="Bible:Rom.2.4 Bible:Eph.2.7" parsed="|Rom|2|4|0|0;|Eph|2|7|0|0" passage="Ro 2:4,Eph 2:7">Rom. ii. 4; Eph. ii.
7</scripRef>. Let us acknowledge this, and give him the glory of
it, not turning it to wantonness, but to thankfulness and
obedience.</p>
<p class="indent" id="Tit.iv-p10">(3.) Here is the means, or instrumental
cause—the shining out of this love and grace of God in the gospel,
<i>after it appeared,</i> 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 <i>the power of God to salvation
to every one that believeth.</i> 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,</p>
<p class="indent" id="Tit.iv-p11">(4.) False grounds and motives are here
removed: <i>Not by works of righteousness which we have done, but
according to his mercy, he saved us;</i> 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 <i>to
be</i> holy, not because it was antecedently seen that we should be
so, <scripRef id="Tit.iv-p11.1" osisRef="Bible:Eph.1.4" parsed="|Eph|1|4|0|0" passage="Eph 1:4">Eph. i. 4</scripRef>. It is the
fruit, not the cause, of election: <i>God hath from the beginning
chosen you to salvation through sanctification of the Spirit and
belief of the truth,</i> <scripRef id="Tit.iv-p11.2" osisRef="Bible:2Thess.2.13" parsed="|2Thess|2|13|0|0" passage="2Th 2:13">2 Thess. ii.
13</scripRef>. So effectual calling, in which election breaks out,
and is first seen: <i>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,</i> <scripRef id="Tit.iv-p11.3" osisRef="Bible:2Tim.1.9" parsed="|2Tim|1|9|0|0" passage="2Ti 1:9">2 Tim. i.
9</scripRef>. We <i>are justified freely by grace</i> (<scripRef id="Tit.iv-p11.4" osisRef="Bible:Rom.3.24" parsed="|Rom|3|24|0|0" passage="Ro 3:24">Rom. iii. 24</scripRef>), and sanctified and
saved by grace: <i>By grace you are saved, through faith; and that
not of yourselves, it is the gift of God,</i> <scripRef id="Tit.iv-p11.5" osisRef="Bible:Eph.2.8" parsed="|Eph|2|8|0|0" passage="Eph 2:8">Eph. ii. 8</scripRef>. 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 <i>Grace, grace</i> unto it. It is <i>not
of works, lest any man should boast; but of grace, that he who
glorieth should glory only in the Lord.</i> Thus the true cause is
shown, and the false removed.</p>
<p class="indent" id="Tit.iv-p12">(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. <i>Old
things pass away, and all things become new,</i> 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, <i>He
saved us.</i> 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.</p>
<p class="indent" id="Tit.iv-p13">(6.) Here is the outward sign and seal
thereof in baptism, called therefore <i>the washing of
regeneration.</i> 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. <i>Arise, and be baptized, and wash away thy sins,
calling upon the name of the Lord,</i> <scripRef id="Tit.iv-p13.1" osisRef="Bible:Acts.22.16" parsed="|Acts|22|16|0|0" passage="Ac 22:16">Acts xxii. 16</scripRef>. So <scripRef id="Tit.iv-p13.2" osisRef="Bible:Eph.5.26" parsed="|Eph|5|26|0|0" passage="Eph 5:26">Eph. v. 26</scripRef>, <i>That he might sanctify and
cleanse us by the washing of water by the word.</i> 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
<i>answer of a good conscience,</i> 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 (<scripRef id="Tit.iv-p13.3" osisRef="Bible:Gal.5.3" parsed="|Gal|5|3|0|0" passage="Ga 5:3">Gal. v. 3</scripRef>), so is
he that is baptized to the gospel, to observe all the commands and
ordinances thereof, as Christ appointed. <i>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,</i> <scripRef id="Tit.iv-p13.4" osisRef="Bible:Matt.28.19-Matt.28.20" parsed="|Matt|28|19|28|20" passage="Mt 28:19,20">Matt.
xxviii. 19, 20</scripRef>. This is the outward sign and seal of
salvation, baptism, called here <i>the washing of
regeneration.</i></p>
<p class="indent" id="Tit.iv-p14">(7.) Here is the principal efficient,
namely, the Spirit of God; it is the <i>renewing of the Holy
Ghost;</i> 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. <i>Res delicatula est
Spiritus—The Spirit is a tender thing.</i> 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. <i>Grieve not therefore the Holy Spirit of
God, whereby you are sealed to the day of redemption,</i> <scripRef id="Tit.iv-p14.1" osisRef="Bible:Eph.4.30" parsed="|Eph|4|30|0|0" passage="Eph 4:30">Eph. iv. 30</scripRef>. 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.</p>
<p class="indent" id="Tit.iv-p15">(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:
<i>Which he shed on us abundantly.</i> 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 <i>the ministration of the
Spirit,</i> <scripRef id="Tit.iv-p15.1" osisRef="Bible:2Cor.3.8" parsed="|2Cor|3|8|0|0" passage="2Co 3:8">2 Cor. iii. 8</scripRef>. A
measure of the Spirit the church has had in all ages, but more in
gospel times, since the coming of Christ, than before. <i>The law
came by Moses, but grace and truth by Jesus Christ;</i> that is, a
more plentiful effusion of grace, fulfilling the promises and
prophecies of old. <scripRef id="Tit.iv-p15.2" osisRef="Bible:Isa.44.3" parsed="|Isa|44|3|0|0" passage="Isa 44:3">Isa. xliv.
3</scripRef>, <i>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:</i> this greatest and best of
blessings, an effusion of grace, and of the sanctifying gifts of
the Spirit. <scripRef id="Tit.iv-p15.3" osisRef="Bible:Joel.2.28" parsed="|Joel|2|28|0|0" passage="Joe 2:28">Joel ii. 28</scripRef>,
<i>I will pour out my Spirit upon all flesh;</i> not on Jews only,
but Gentiles also. This was to be in gospel times; and accordingly
(<scripRef id="Tit.iv-p15.4" osisRef="Bible:Acts.2.17-Acts.2.18 Bible:Acts.2.33" parsed="|Acts|2|17|2|18;|Acts|2|33|0|0" passage="Ac 2:17,18,33">Acts ii. 17, 18, 33</scripRef>),
speaking of Christ risen and ascended, <i>having received of the
Father the promise of the Holy Ghost, he hath shed forth</i> (says
Peter) <i>this that you now see and hear:</i> and <scripRef id="Tit.iv-p15.5" osisRef="Bible:Acts.10.44-Acts.10.45" parsed="|Acts|10|44|10|45" passage="Ac 10:44,45"><i>ch.</i> x. 44, 45</scripRef>, <i>The Holy
Ghost fell on all those that heart the word,</i> 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. <i>Be filled with the Spirit,</i>
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—<i>plentifully;</i> he is not
straitened towards us, but we towards him and in ourselves.</p>
<p class="indent" id="Tit.iv-p16">(9.) Here is the procuring cause of all,
namely, Christ: <i>Through Jesus Christ our Saviour.</i> 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. <i>He is made of God to us wisdom, righteousness,
sanctification, and redemption.</i> 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: <i>account all things but loss
and dung for the excellency of the knowledge of him,</i> and grow
and increase therein more and more.</p>
<p class="indent" id="Tit.iv-p17">(10.) Here are the ends why we are brought
into this new spiritual condition, namely, justification, and
heirship, and hope of eternal life: <i>That, being justified by his
grace, we should be made heirs according to the hope of eternal
life.</i> 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
(<scripRef id="Tit.iv-p17.1" osisRef="Bible:Rom.3.20" parsed="|Rom|3|20|0|0" passage="Ro 3:20">Rom. iii. 20</scripRef>, &amp;c.):
<i>By the deeds of the law shall no flesh be justified;</i> but
through <i>the righteousness of God, which is by faith of Jesus
Christ unto all and upon all those that believe,</i> whence
(<scripRef id="Tit.iv-p17.2" osisRef="Bible:Titus.3.24" parsed="|Titus|3|24|0|0" passage="Tit 3:24"><i>v.</i> 24</scripRef>) we are said
to be <i>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.</i> 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: <i>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.</i> It is by
grace, as the spring and rise (as was said), though <i>through the
redemption that is in Christ</i> as making the way, God's law and
justice being thereby satisfied, and by faith applying that
redemption. <i>By him</i> (by Christ) <i>all that believe are
justified from all things from which they could not be justified by
the law of Moses,</i> <scripRef id="Tit.iv-p17.3" osisRef="Bible:Acts.13.39" parsed="|Acts|13|39|0|0" passage="Ac 13:39">Acts xiii.
39</scripRef>. Hence the apostle desires <i>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.</i> 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, <i>being justified by his grace, we should be made
heirs.</i> Observe, Our justification is <i>by the grace of
God,</i> and our justification by that grace is necessary in order
to our being made <i>heirs of eternal life;</i> without such
justification there can be no adoption and sonship, and so no right
of inheritance. <scripRef id="Tit.iv-p17.4" osisRef="Bible:John.1.12" parsed="|John|1|12|0|0" passage="Joh 1:12">John i. 12</scripRef>,
<i>Whoever received him</i> (namely, Christ), <i>to them gave he
power to become the sons of God, even to those that believed on his
name.</i> 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 <i>an inheritance incorruptible, undefiled, and that
fadeth not away, reserved in heaven for him.</i> How well may such
comfort themselves with these words! And now all this gives good
reason why we should <i>show all meekness to all men,</i> 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.</p>
<p class="indent" id="Tit.iv-p18">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
(<scripRef id="Tit.iv-p18.1" osisRef="Bible:Titus.3.8" parsed="|Titus|3|8|0|0" passage="Tit 3:8"><i>v.</i> 8</scripRef>): <i>This is a
faithful saying, and these things I will that thou affirm
constantly</i> (this is a true Christian doctrine of highest
importance, and which ministers must most earnestly and constantly
press and inculcate), <i>that those who have believed in God</i> 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 <i>to maintain good works,</i> not to
do them occasionally only, and when opportunities come in their
way, but to seek opportunities for doing them. <i>These things are
good and profitable unto men:</i> these <i>good works,</i> say
some, or <i>the teaching of these things,</i> 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.</p>
</div><scripCom id="Tit.iv-p18.2" osisRef="Bible:Titus.3.9-Titus.3.15" parsed="|Titus|3|9|3|15" passage="Tit 3:9-15" type="Commentary"/><div class="Commentary" id="Bible:Titus.3.9-Titus.3.15">
<h4 id="Tit.iv-p18.3">The Treatment of Heretics; Apostolic
Benediction. (<span class="smallcaps" id="Tit.iv-p18.4">a.
d.</span> 66.)</h4>
<p class="passage" id="Tit.iv-p19">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 <i>be</i> with
you all. Amen.</p>
<p class="indent" id="Tit.iv-p20">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,</p>
<p class="indent" id="Tit.iv-p21">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, <scripRef id="Tit.iv-p21.1" osisRef="Bible:Titus.3.9" parsed="|Titus|3|9|0|0" passage="Tit 3:9"><i>v.</i> 9</scripRef>. 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.—<i>And genealogies</i>
(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.—<i>And contentious, and
strivings about the law.</i> 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; <i>for they are unprofitable and
vain:</i> this is to be referred to all those <i>foolish questions
and genealogies,</i> as well as those <i>strivings about the
law.</i> 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.</p>
<p class="indent" id="Tit.iv-p22">II. But because, after all, there will be
<i>heresies</i> and <i>heretics</i> in the church, the apostle next
directs Titus what to do in such a case, and how to deal with such,
<scripRef id="Tit.iv-p22.1" osisRef="Bible:Titus.3.10" parsed="|Titus|3|10|0|0" passage="Tit 3:10"><i>v.</i> 10</scripRef>. 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."—<i>Knowing that he that is
such is subverted</i> (turned off from the foundation) <i>and
sinneth</i> grievously, being <i>self-condemned.</i> Those who will
not be reclaimed by admonitions, but are obstinate in their sins
and errors, <i>are subverted and self-condemned;</i> 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 <i>subverted</i> 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 <b><i>nouthesia</i></b>
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.</p>
<p class="indent" id="Tit.iv-p23">III. The apostle subjoins some further
directions, <scripRef id="Tit.iv-p23.1" osisRef="Bible:Titus.3.12-Titus.3.13" parsed="|Titus|3|12|3|13" passage="Tit 3:12,13"><i>v.</i> 12,
13</scripRef>. Here are two personal things enjoined:—</p>
<p class="indent" id="Tit.iv-p24">1. That Titus should hold himself ready to
come to Paul at <i>Nicopolis</i> (a city of Thrace, as is reckoned,
on the borders of Macedonia), as soon as <i>Artemas</i> or
<i>Tychicus</i> 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 <i>a
beloved brother, and faithful minister, and fellow-servant in the
Lord:</i> one fit therefore for the service intimated. When Paul
says to Titus, <i>Be diligent to come to me to Nicopolis, for I
have determined there to winter,</i> 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 <i>here,</i> not
<i>there,</i> to winter.</p>
<p class="indent" id="Tit.iv-p25">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. <i>Zenas</i> is styled <i>the
lawyer,</i> whether in reference to the Roman or the Mosaic law, as
having some time been his profession, is doubtful. <i>Apollos</i>
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
(<scripRef id="Tit.iv-p25.1" osisRef="Bible:Titus.3.8" parsed="|Titus|3|8|0|0" passage="Tit 3:8"><i>v.</i> 8</scripRef>) he repeats
here: <i>Let ours also learn to maintain good works for necessary
uses, that they be not unfruitful,</i> <scripRef id="Tit.iv-p25.2" osisRef="Bible:Titus.3.14" parsed="|Titus|3|14|0|0" passage="Tit 3:14"><i>v.</i> 14</scripRef>. Let Christians, those who have
believed in God, learn to <i>maintain good works,</i> especially
such as these, supporting ministers in their work of preaching and
spreading the gospel, hereby becoming <i>fellow-helpers to the
truth,</i> <scripRef id="Tit.iv-p25.3" osisRef="Bible:3John.1.5-3John.1.8" parsed="|3John|1|5|1|8" passage="3Jo 1:5-8">3 John 5-8</scripRef>.
<i>That they be not unfruitful.</i> Christianity is not a fruitless
profession; the professors of it must be <i>filled with the fruits
of righteousness, which are by Jesus Christ, to the glory and
praise of God.</i> It is not enough that they be harmless, but they
must be profitable, doing good, as well as eschewing evil.—"<i>Let
ours</i> 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 <i>to abide with God.</i> 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. <i>To maintain
good works for necessary uses;</i> not living like drones on the
labours of others, but themselves fruitful to the common
benefit.</p>
<p class="indent" id="Tit.iv-p26">IV. The apostle concludes with salutations
and benedictions, <scripRef id="Tit.iv-p26.1" osisRef="Bible:Titus.3.5" parsed="|Titus|3|5|0|0" passage="Tit 3:5"><i>v.</i>
5</scripRef>. 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. <i>Greet those
that love us in the faith,</i> or <i>for the faith,</i> 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. <i>Grace be with you all. Amen.</i> 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. "<i>Grace be with you
all,</i> 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. <i>Amen</i> shuts up the
prayer, expressing desire and hope, that so it may, and so it shall
be.</p>
</div></div2>