mh_parser/vol_split/56 - Titus/Chapter 1.xml

<div2 id="Tit.ii" n="ii" next="Tit.iii" prev="Tit.i" progress="72.00%" title="Chapter I">
<h2 id="Tit.ii-p0.1">T I T U S.</h2>
<h3 id="Tit.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="Tit.ii-p1">In this chapter we have, I. The preface or
introduction to the epistle, showing from and to whom it was
written, with the apostle's salutation and prayer for Titus,
wishing all blessings to him, <scripRef id="Tit.ii-p1.1" osisRef="Bible:Titus.1.1-Titus.1.4" parsed="|Titus|1|1|1|4" passage="Tit 1:1-4">ver.
1-4</scripRef>. II. Entrance into the matter, by signifying the end
of Titus's being left at Crete, <scripRef id="Tit.ii-p1.2" osisRef="Bible:Titus.1.5" parsed="|Titus|1|5|0|0" passage="Tit 1:5">ver.
5</scripRef>. III. And how the same should be pursued in reference
both to good and bad ministers, <scripRef id="Tit.ii-p1.3" osisRef="Bible:Titus.1.6-Titus.1.16" parsed="|Titus|1|6|1|16" passage="Tit 1:6-16">ver.
6, to the end</scripRef>.</p>
<scripCom id="Tit.ii-p1.4" osisRef="Bible:Titus.1" parsed="|Titus|1|0|0|0" passage="Tit 1" type="Commentary"/>
<scripCom id="Tit.ii-p1.5" osisRef="Bible:Titus.1.1-Titus.1.4" parsed="|Titus|1|1|1|4" passage="Tit 1:1-4" type="Commentary"/><div class="Commentary" id="Bible:Titus.1.1-Titus.1.4">
<h4 id="Tit.ii-p1.6">Introduction; The Apostle's Charge to
Titus. (<span class="smallcaps" id="Tit.ii-p1.7">a.
d.</span> 66.)</h4>
<p class="passage" id="Tit.ii-p2">1 Paul, a servant of God, and an apostle of
Jesus Christ, according to the faith of God's elect, and the
acknowledging of the truth which is after godliness;   2 In
hope of eternal life, which God, that cannot lie, promised before
the world began;   3 But hath in due times manifested his word
through preaching, which is committed unto me according to the
commandment of God our Saviour;   4 To Titus, <i>mine</i> own
son after the common faith: Grace, mercy, <i>and</i> peace, from
God the Father and the Lord Jesus Christ our Saviour.</p>
<p class="indent" id="Tit.ii-p3">Here is the preface to the epistle,
showing,</p>
<p class="indent" id="Tit.ii-p4">I. The writer. <i>Paul,</i> a Gentile name
taken by the apostle of the Gentiles, <scripRef id="Tit.ii-p4.1" osisRef="Bible:Acts.13.9 Bible:Acts.13.46 Bible:Acts.13.47" parsed="|Acts|13|9|0|0;|Acts|13|46|0|0;|Acts|13|47|0|0" passage="Ac 13:9,46,47">Acts xiii. 9, 46, 47</scripRef>. Ministers will
accommodate even smaller matters, so that they may be any
furthering of acceptance in their work. When the Jews rejected the
gospel, and the Gentiles received it, we read no more of this
apostle by his Jewish name <i>Saul,</i> but by his Roman one,
<i>Paul. A servant of God, and an apostle of Jesus Christ.</i> Here
he is described by his relation and office: <i>A servant of
God,</i> not in the general sense only, as a man and a Christian,
but especially as a minister, <i>serving God in the gospel of his
Son,</i> <scripRef id="Tit.ii-p4.2" osisRef="Bible:Rom.1.9" parsed="|Rom|1|9|0|0" passage="Ro 1:9">Rom. i. 9</scripRef>. This is a
high honour; it is the glory of angels that they are <i>ministering
spirits, and sent forth to minister for those who shall be heirs of
salvation,</i> <scripRef id="Tit.ii-p4.3" osisRef="Bible:Heb.1.14" parsed="|Heb|1|14|0|0" passage="Heb 1:14">Heb. i. 14</scripRef>.
Paul is described more especially as a chief minister, <i>an
apostle of Jesus Christ;</i> one who had seen the Lord, and was
immediately called and commissioned by him, and had his doctrine
from him. Observe, The highest officers in the church are but
servants. (Much divinity and devotion are comprehended in the
inscriptions of the epistles.) The apostles of Jesus Christ, who
were employed to spread and propagate his religion, were therein
also the servants of God; they did not set up any thing
inconsistent with the truths and duties of natural religion.
Christianity, which they preached, was in order to clear and
enforce those natural principles, as well as to advance them, and
to superadd what was fit and necessary in man's degenerate and
revolted state: therefore the apostles of Jesus Christ were the
servants of God, <i>according to the faith of God's elect.</i>
Their doctrine agreed with the faith of all the elect from the
beginning of the world, and was for propagating and promoting the
same. Observe, There are elect of God (<scripRef id="Tit.ii-p4.4" osisRef="Bible:1Pet.1.2" parsed="|1Pet|1|2|0|0" passage="1Pe 1:2">1 Pet. i. 2</scripRef>), and in these the Holy Spirit
works precious divine faith, proper to those who are chosen to
eternal life (<scripRef id="Tit.ii-p4.5" osisRef="Bible:2Thess.2.13-2Thess.2.14" parsed="|2Thess|2|13|2|14" passage="2Th 2:13,14">2 Thess. ii. 13,
14</scripRef>): <i>God hath from the beginning chosen you to
salvation, through sanctification of the Spirit and belief of the
truth, whereunto he called you by our gospel.</i> Faith is the
first principle of sanctification. <i>And the acknowledging of the
truth which is after godliness.</i> The gospel is truth; the great,
sure, and saving truth (<scripRef id="Tit.ii-p4.6" osisRef="Bible:Col.1.5" parsed="|Col|1|5|0|0" passage="Col 1:5">Col. i.
5</scripRef>), <i>the word of the truth of the gospel.</i> Divine
faith rests not on fallible reasonings and probable opinions, but
on the infallible word, the truth itself, <i>which is after
godliness,</i> of a godly nature and tendency, pure, and purifying
the heart of the believer. By this mark judge of doctrines and of
spirits—whether they be of God or not; what is impure, and
prejudicial to true piety and practical religion, cannot be of
divine original. All gospel truth is after godliness, teaching and
nourishing reverence and fear of God, and obedience to him; it is
truth not only to be known, but acknowledged; it must be held forth
in word and practice, <scripRef id="Tit.ii-p4.7" osisRef="Bible:Phil.2.15-Phil.2.16" parsed="|Phil|2|15|2|16" passage="Php 2:15,16">Phil. ii. 15,
16</scripRef>. <i>With the heart man believes to righteousness, and
with the mouth confession is made unto salvation,</i> <scripRef id="Tit.ii-p4.8" osisRef="Bible:Rom.10.10" parsed="|Rom|10|10|0|0" passage="Ro 10:10">Rom. x. 10</scripRef>. Such as retain the truth
in unrighteousness neither know nor believe as they ought. To bring
to this knowledge and faith, and to the acknowledging and
professing of the truth which is after godliness, is the great end
of the gospel ministry, even of the highest degree and order in it;
their teachings should have this chief aim, to beget faith and
confirm in it. <i>In</i> (or<i>for</i>) <i>hope of eternal
life,</i> <scripRef id="Tit.ii-p4.9" osisRef="Bible:Titus.1.2" parsed="|Titus|1|2|0|0" passage="Tit 1:2"><i>v.</i> 2</scripRef>. This
is the further intent of the gospel, to beget hope as well as
faith; to take off the mind and heart from the world, and to raise
them to heaven and the things above. The faith and godliness of
Christians lead to eternal life, and give hope and well-grounded
expectation of it; for <i>God, that cannot lie, hath promised
it.</i> It is the honour of God that he cannot lie or deceive: and
this is the comfort of believers, whose treasure is laid up in his
faithful promises. But how is he said to promise before the world
began? <i>Answer,</i> By promise some understand his decree: he
purposed it in his eternal counsels, which were as it were his
promise in <i>embryo:</i> or rather, say some, <b><i>pro chronon
aionion</i></b> is <i>before ancient times,</i> or many years ago,
referring to the promise darkly delivered, <scripRef id="Tit.ii-p4.10" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15">Gen. iii. 15</scripRef>. Here is the stability and
antiquity of the promise of eternal life to the saints. God, who
cannot lie, hath promised before the world began, that is, many
ages since. How excellent then is the gospel, which was the matter
of divine promise so early! how much to be esteemed by us, and what
thanks due for our privilege beyond those before us! <i>Blessed are
your eyes, for they see,</i> &amp;c. No wonder if the contempt of
it be punished severely, since he has not only promised it of old,
<i>but</i> (<scripRef id="Tit.ii-p4.11" osisRef="Bible:Titus.1.3" parsed="|Titus|1|3|0|0" passage="Tit 1:3"><i>v.</i> 3</scripRef>)
<i>has in due times manifested his word through preaching;</i> that
is, made that his promise, so darkly delivered of old, <i>in due
time</i> (the proper season before appointed) more plain <i>by
preaching;</i> that which some called <i>foolishness of
preaching</i> has been thus honoured. <i>Faith comes by hearing,
and hearing by the word of God,</i> by the word preached. <i>Which
is committed unto me.</i> The ministry is a trust; none taketh this
honour, but he who is thereunto appointed; and whoso is appointed
and called must preach the word. <scripRef id="Tit.ii-p4.12" osisRef="Bible:1Cor.9.16" parsed="|1Cor|9|16|0|0" passage="1Co 9:16">1
Cor. ix. 16</scripRef>, <i>Woe is unto me if I preach not the
gospel.</i> Nonpreaching ministers are none of the apostle's
successors. <i>According to the commandment of God our Saviour.</i>
Preaching is a work appointed by a God as a Saviour. See a proof
here of Christ's deity, for by him was the gospel committed to Paul
when he was converted (<scripRef id="Tit.ii-p4.13" osisRef="Bible:Acts.9.15 Bible:Acts.9.17 Bible:Acts.22.10 Bible:Acts.22.14 Bible:Acts.22.15" parsed="|Acts|9|15|0|0;|Acts|9|17|0|0;|Acts|22|10|0|0;|Acts|22|14|0|0;|Acts|22|15|0|0" passage="Ac 9:15,17,22:10,14,15">Acts ix. 15, 17, and <i>ch.</i> xxii. 10,
14, 15</scripRef>), and again when Christ appeared to him,
<scripRef id="Tit.ii-p4.14" osisRef="Bible:Acts.22.17-Acts.22.21" parsed="|Acts|22|17|22|21" passage="Ac 22:17-21"><i>v.</i> 17-21</scripRef>. He
therefore is this Saviour; not but that the whole Timothy concur
therein: the Father saves by the Son through the Spirit, and all
concur in sending ministers. Let none rest therefore in men's
calling, without God's; he furnishes, inclines, authorizes, and
gives opportunity for the work.</p>
<p class="indent" id="Tit.ii-p5">II. The person written to, who is
described, 1. By his name, <i>Titus,</i> a Gentile Greek, yet
called both to the faith and ministry. Observe, the grace of God is
free and powerful. What worthiness or preparation was there in one
of heathen stock and education? 2. By his spiritual relation to the
apostle: <i>My own</i> (or <i>my genuine</i>) <i>son,</i> not by
natural generation, but by supernatural regeneration. <i>I have
begotten you through the gospel,</i> said he to the Corinthians,
<scripRef id="Tit.ii-p5.1" osisRef="Bible:1Cor.4.15" parsed="|1Cor|4|15|0|0" passage="1Co 4:15">1 Cor. iv. 15</scripRef>. Ministers
are spiritual fathers to those whom they are the means of
converting, and will tenderly affect and care for them, and must be
answerably regarded by them. "<i>My own son after the common
faith,</i> that faith which is common to all the regenerate, and
which thou hast in truth, and expressest to the life." This might
be said to distinguish Titus from hypocrites and false teachers,
and to recommend him to the regard of the Cretans, as being among
them a lively image of the apostle himself, in faith, and life, and
heavenly doctrine. To this Titus, deservedly so dear to the
apostle, is,</p>
<p class="indent" id="Tit.ii-p6">III. The salutation and prayer, wishing all
blessings to him: <i>Grace, mercy, and peace, from God the Father,
and the Lord Jesus Christ our Saviour.</i> Here are, 1. The
blessings wished: <i>Grace, mercy, and peace. Grace,</i> the free
favour of God, and acceptance with him. <i>Mercy,</i> the fruits of
that favour, in pardon of sins, and freedom from all miseries by
it, both here and hereafter. And <i>peace,</i> the positive effect
and fruit of mercy. Peace with God through Christ who is our peace,
and with the creatures and ourselves; outward and inward peace,
comprehending all good whatsoever, that makes for our happiness in
time and to eternity. Observe, Grace is the fountain of all
blessings. Mercy, and peace, and all good, spring out of this. Get
into God's favour, and all must be well; for, 2. These are the
persons from whom blessings are wished: <i>From God the Father,</i>
the fountain of all good. Every blessing, every comfort, comes to
us from God as a Father; he is the Father of all by creation, but
of the good by adoption and regeneration. <i>And the Lord Jesus
Christ our Saviour,</i> as the way and means of procurement and
conveyance. All is from the Father by the Son, who is Lord by
nature, heir of all things, and our Lord, Redeemer, and head,
ordering and ruling his members. All are put under him; we hold of
him, as <i>in capite,</i> and owe subjection and obedience to him,
who is also Jesus and Christ, the anointed Saviour, and especially
our Saviour, who believe in him, delivering us from sin and hell,
and bringing us to heaven and happiness.</p>
<p class="indent" id="Tit.ii-p7">Thus far is the preface to the epistle;
then follows the entrance into the matter, by signifying the end of
Titus's being left in Crete.</p>
</div><scripCom id="Tit.ii-p7.1" osisRef="Bible:Titus.1.5" parsed="|Titus|1|5|0|0" passage="Tit 1:5" type="Commentary"/><div class="Commentary" id="Bible:Titus.1.5">
<h4 id="Tit.ii-p7.2">Ordination of Elders. (<span class="smallcaps" id="Tit.ii-p7.3">a.
d.</span> 66.)</h4>
<p class="passage" id="Tit.ii-p8">5 For this cause left I thee in Crete, that thou
shouldest set in order the things that are wanting, and ordain
elders in every city, as I had appointed thee:</p>
<p class="indent" id="Tit.ii-p9">Here is the end expressed,</p>
<p class="indent" id="Tit.ii-p10">I. More generally: <i>For this cause left I
thee in Crete, that thou shouldst set in order the things that are
wanting.</i> This was the business of evangelists (in which office
Titus was), to water where the apostles had planted (<scripRef id="Tit.ii-p10.1" osisRef="Bible:1Cor.3.6" parsed="|1Cor|3|6|0|0" passage="1Co 3:6">1 Cor. iii. 6</scripRef>), furthering and
finishing what they had begun; so much <b><i>epidiorthoun</i></b>
imports, <i>to order after another.</i> Titus was to go on in
settling what the apostle himself had not time for, in his short
stay there. Observe, 1. The apostle's great diligence in the
gospel; when he had set things on foot in one place, he hastened
away to another. He was debtor to the Greeks and to the barbarians,
and laboured to spread the gospel as far as he could among them
all. And, 2. His faithfulness and prudence. He neglected not the
places that he went from; but left some to cultivate the young
plantation, and carry on what was begun. 3. His humility; he
disdained not to be helped in his work, and that by such as were
not of so high a rank in the ministry, nor of so great gifts and
furniture, as himself; so that the gospel might be furthered and
the good of souls promoted, he willingly used the hands of others
in it: a fit example for exciting zeal and industry, and engaging
to faithfulness and care of the flock, and present or absent,
living and dying, for ministers, as much as in them lies, to
provide for the spiritual edification and comfort of their people.
We may here also observe, 4. That Titus, though inferior to an
apostle, was yet above the ordinary fixed pastors or bishops, who
were to tend particular churches as their peculiar stated charge;
but Titus was in a higher sphere, to ordain such ordinary pastors
where wanting, and settle things in their first state and form, and
then to pass to other places for like service as there might be
need. Titus was not only a minister of the catholic church (as all
others also are), but a catholic minister. Others had power
habitual, and in <i>actu primo,</i> to minister any where, upon
call and opportunity; but evangelists, such as Titus was, had power
in <i>actu secundo et exercito,</i> and could exercise their
ministry wherever they came, and claim maintenance of the churches.
They were every where actually in their diocese or province, and
had a right to direct and preside among the ordinary pastors and
ministers. Where an apostle could act as an apostle an evangelist
could act as an evangelist; for <i>they worked the work of the Lord
as they did</i> (<scripRef id="Tit.ii-p10.2" osisRef="Bible:1Cor.16.10" parsed="|1Cor|16|10|0|0" passage="1Co 16:10">1 Cor. xvi.
10</scripRef>), in a like unfixed and itinerant manner. Here at
Crete Titus was but occasionally, and for a short time; Paul willed
him to despatch the business he was left for, and come to him at
Nicopolis, where he purposed to winter; after this he was sent to
Corinth, was with the apostle at Rome, and was sent thence into
Dalmatia, which is the last we read of him in scripture, so that
from scripture no fixed episcopacy in him does appear; he left
Crete, and we find not that he returned thither any more. But what
power had either Paul or Titus here? Was not what they did an
encroachment on the rights of civil rulers? In no sort; they came
not to meddle with the civil rights of any. <scripRef id="Tit.ii-p10.3" osisRef="Bible:Luke.12.14" parsed="|Luke|12|14|0|0" passage="Lu 12:14">Luke xii. 14</scripRef>, <i>Who made me a judge or a
divider over you?</i> Their work was spiritual, to be carried on by
conviction and persuasion, no way interfering with, or prejudicing,
or weakening, the power of magistrates, but rather securing and
strengthening it; the <i>things wanting</i> were not such as civil
magistrates are the fountains or authors of, but divine and
spiritual ordinances, and appointments for spiritual ends, derived
from Christ the king and head of the church: for settling these was
Titus left. And observe, No easy thing is it to raise churches, and
bring them to perfection. Paul had himself been here labouring, and
yet were there things wanting; materials are out of square, need
much hewing and fitting, to bring them into right form, and, when
they are set therein, to hold and keep them so. The best are apt to
decay and to go out of order. Ministers are to help against this,
to get what is amiss rectified, and what is wanting supplied. This
in general was Titus's work in Crete: and,</p>
<p class="indent" id="Tit.ii-p11">II. In special: <i>To ordain elders in
every city,</i> that is, ministers, who were mostly out of the
elder and most understanding and experienced Christians; or, if
younger in years, yet such as were grave and solid in their
deportment and manners. These were to be set where there was any
fit number of Christians, as in larger towns and cities was usually
the case; though villages, too, might have them where there were
Christians enough for it. These presbyters or elders were to have
the ordinary and stated care and charge of the churches; to feed
and govern them, and perform all pastoral work and duty in and
towards them. The word is used sometimes more largely for any who
bear ecclesiastical function in the church, and so the apostles
were <i>presbyters</i> or <i>elders</i> (<scripRef id="Tit.ii-p11.1" osisRef="Bible:1Pet.5.1" parsed="|1Pet|5|1|0|0" passage="1Pe 5:1">1 Pet. v. 1</scripRef>); but here it is meant of ordinary
fixed pastors, who <i>laboured in the word and doctrine,</i> and
were <i>over the churches in the Lord;</i> such as are described
here throughout the chapter. This word <i>presbyter</i> some use in
the same sense as <i>sacerdos,</i> and translate it <i>priest,</i>
a term not given to gospel ministers, unless in a figurative or
allusive way, as all God's people are said to be made <i>kings and
priests unto God</i> (<b><i>hiereis,</i></b> not
<b><i>presbyterous</i></b>), to offer up spiritual sacrifices of
prayers, praises, and alms. But properly we have no priest under
the gospel, except Christ alone, <i>the high priest of our
profession</i> (<scripRef id="Tit.ii-p11.2" osisRef="Bible:Heb.3.1" parsed="|Heb|3|1|0|0" passage="Heb 3:1">Heb. iii.
1</scripRef>), who offered up himself a sacrifice to God for us,
and ever lives, in virtue thereof, to make intercession in our
behalf. Presbyters here therefore are not proper priests, to offer
sacrifices, either typical or real; but only gospel ministers, to
dispense Christ's ordinances, and to <i>feed the church of God,
over which the Holy Ghost has made them overseers.</i> Observe, 1.
A church without a fixed and standing ministry in it is imperfect
and wanting. 2. Where a fit number of believers is, presbyters or
elders must be set; their continuance in churches is as necessary
as their first appointment, <i>for perfecting the saints, and
edifying the body of Christ, till all come to a perfect man in
Christ,</i> till the whole number of God's chosen be called and
united to Christ in one body, and brought to their full stature and
strength, and that measure of grace that is proper and designed for
them, <scripRef id="Tit.ii-p11.3" osisRef="Bible:Eph.4.12-Eph.4.13" parsed="|Eph|4|12|4|13" passage="Eph 4:12,13">Eph. iv. 12, 13</scripRef>.
This is work that must and will be doing to the world's end, to
which therefore the necessary and appointed means for it must last.
What praise is due to God for such an institution! What
thankfulness from those that enjoy the benefits of it! What pity
and prayer for such as want it! <i>Pray the Lord of the harvest
that he will send forth labourers into his harvest. Faith comes by
hearing,</i> and is preserved, maintained, and made fruitful,
through it also. Ignorance and corruption, decays of good and
increase of all evil, come by want of a teaching and quickening
ministry. On such accounts therefore was <i>Titus left in Crete, to
set in order the things that were wanting, and to ordain elders in
every city;</i> but this he was to do, not <i>ad libitum,</i> or
according to his own will or fancy, but according to apostolic
direction.</p>
<p class="indent" id="Tit.ii-p12">III. The rule of his proceeding: <i>As I
had appointed thee,</i> probably when he was going from him, and in
the presence and hearing of others, to which he may now refer, not
so much for Titus's own sake as for the people's, that they might
the more readily yield obedience to Titus, knowing and observing
that in what he did he was warranted and supported by apostolic
injunction and authority. As under the law all things were to be
made according to the pattern shown to Moses in the mount; so under
the gospel all must be ordered and managed according to the
direction of Christ, and of his chief ministers, who were
infallibly guided by him. Human traditions and inventions may not
be brought into the church of God. Prudent disposals for carrying
on the ends of Christ's appointments, according to the general
rules of the word, there may, yea, must be; but none may alter any
thing in the substance of the faith or worship, or order and
discipline, of the churches. If an evangelist might not do any
thing but by appointment, much less may others. The church is the
house of God, and to him it belongs to appoint the officers and
orders of it, as he pleases: the <i>as</i> here refers to the
qualifications and character of the elders that he was to ordain:
"<i>Ordain elders in every city, as I appointed thee,</i> such as I
then described and shall now again more particularly point out to
thee," which he does from the <scripRef id="Tit.ii-p12.1" osisRef="Bible:Titus.1.6-Titus.1.9" parsed="|Titus|1|6|1|9" passage="Tit 1:6-9">sixth
verse to the ninth</scripRef> inclusive.</p>
</div><scripCom id="Tit.ii-p12.2" osisRef="Bible:Titus.1.6-Titus.1.16" parsed="|Titus|1|6|1|16" passage="Tit 1:6-16" type="Commentary"/><div class="Commentary" id="Bible:Titus.1.6-Titus.1.16">
<h4 id="Tit.ii-p12.3">The Qualifications of a Bishop; The
Necessity of Sharp Reproof. (<span class="smallcaps" id="Tit.ii-p12.4">a.
d.</span> 66.)</h4>
<p class="passage" id="Tit.ii-p13">6 If any be blameless, the husband of one wife,
having faithful children not accused of riot or unruly.   7
For a bishop must be blameless, as the steward of God; not
selfwilled, not soon angry, not given to wine, no striker, not
given to filthy lucre;   8 But a lover of hospitality, a lover
of good men, sober, just, holy, temperate;   9 Holding fast
the faithful word as he hath been taught, that he may be able by
sound doctrine both to exhort and to convince the gainsayers.
  10 For there are many unruly and vain talkers and deceivers,
specially they of the circumcision:   11 Whose mouths must be
stopped, who subvert whole houses, teaching things which they ought
not, for filthy lucre's sake.   12 One of themselves,
<i>even</i> a prophet of their own, said, The Cretians <i>are</i>
alway liars, evil beasts, slow bellies.   13 This witness is
true. Wherefore rebuke them sharply, that they may be sound in the
faith;   14 Not giving heed to Jewish fables, and commandments
of men, that turn from the truth.   15 Unto the pure all
things <i>are</i> pure: but unto them that are defiled and
unbelieving <i>is</i> nothing pure; but even their mind and
conscience is defiled.   16 They profess that they know God;
but in works they deny <i>him,</i> being abominable, and
disobedient, and unto every good work reprobate.</p>
<p class="indent" id="Tit.ii-p14">The apostle here gives Titus directions
about ordination, showing whom he should ordain, and whom not.</p>
<p class="indent" id="Tit.ii-p15">I. Of those whom he should ordain. He
points out their qualifications and virtues; such as respect their
life and manners, and such as relate to their doctrine: the former
in the <scripRef id="Tit.ii-p15.1" osisRef="Bible:Titus.1.6-Titus.1.8" parsed="|Titus|1|6|1|8" passage="Tit 1:6,7,8">sixth, seventh, and eighth
verses</scripRef>, and the latter in the <scripRef id="Tit.ii-p15.2" osisRef="Bible:Titus.1.9" parsed="|Titus|1|9|0|0" passage="Tit 1:9">ninth</scripRef>.</p>
<p class="indent" id="Tit.ii-p16">1. Their qualifications respecting their
life and manners are,</p>
<p class="indent" id="Tit.ii-p17">(1.) More general: <i>If any be
blameless;</i> not absolutely without fault, so none are, for
<i>there is none that liveth and sinneth not;</i> nor altogether
unblamed, this is rare and difficult. Christ himself and his
apostles were blamed, though not worthy of it. In Christ thee was
certainly nothing blamable; and his apostles were not such as their
enemies charged them to be. But the meaning is, He must be one who
lies not under an ill character; but rather must have good report,
even <i>from those that are without;</i> not grossly or
scandalously guilty, so as would bring reproach upon the holy
function; he must not be such a one.</p>
<p class="indent" id="Tit.ii-p18">(2.) More particularly.</p>
<p class="indent" id="Tit.ii-p19">[1.] There is his relative character. In
his own person, he must be of conjugal chastity: <i>The husband of
one wife.</i> The church of Rome says the husband of <i>no</i>
wife, but from the beginning it was not so; marriage is an
ordinance from which no profession nor calling is a bar. <scripRef id="Tit.ii-p19.1" osisRef="Bible:1Cor.9.5" parsed="|1Cor|9|5|0|0" passage="1Co 9:5">1 Cor. ix. 5</scripRef>, <i>Have I not power,</i>
says Paul, <i>to lead about a sister, a wife, as well as other
apostles? Forbidding to marry</i> is one of the erroneous doctrines
of the antichristian church, <scripRef id="Tit.ii-p19.2" osisRef="Bible:1Tim.4.3" parsed="|1Tim|4|3|0|0" passage="1Ti 4:3">1 Tim. iv.
3</scripRef>. Not that ministers <i>must</i> be married; this is
not meant; but <i>the husband of one wife</i> may be either not
having divorced his wife and married another (as was too common
among those of the circumcision, even for slight causes), or <i>the
husband of one wife,</i> that is, at one and the same time, no
bigamist; not that he might not be married to more than one wife
successively, but, being married, he must have but one wife at
once, not two or more, according to the too common sinful practice
of those times, by a perverse imitation of the patriarchs, from
which evil custom our Lord taught a reformation. Polygamy is
scandalous in any, as also having a harlot or concubine with his
lawful wife; such sin, or any wanton libidinous demeanour, must be
very remote from such as would enter into so sacred a function.
And, as to his children, <i>having faithful children,</i> obedient
and good, brought up in the true Christian faith, and living
according to it, at least as far as the endeavours of the parents
can avail. It is for the honour of ministers that their children be
faithful and pious, and such as become their religion. <i>Not
accused of riot, nor unruly,</i> not justly so accused, as having
given ground and occasion for it, for otherwise the most innocent
may be falsely so charged; they must look to it therefore that
there be no colour for such censure. Children so faithful, and
obedient, and temperate, will be a good sign of faithfulness and
diligence in the parent who has so educated and instructed them;
and, from his faithfulness in the less, there may be encouragement
to commit to him the greater, the rule and government of the church
of God. The ground of this qualification is shown from the nature
of his office (<scripRef id="Tit.ii-p19.3" osisRef="Bible:Titus.1.7" parsed="|Titus|1|7|0|0" passage="Tit 1:7"><i>v.</i> 7</scripRef>):
<i>For a bishop must be blameless, as the steward of God.</i> Those
before termed presbyters, or elders, are in this verse styled
bishops; and such they were, having no ordinary fixed and standing
officers above them. Titus's business here, it is plain, was but
occasional, and his stay short, as was before noted. Having
ordained elders, and settled in their due form, he went and left
all (for aught that appears in scripture) in the hands of those
elders whom the apostle here calls bishops and stewards of God. We
read not in the sacred writings of any successor he had in Crete;
but to those elders or bishops was committed the full charge of
feeding, ruling, and watching over their flock; they wanted not any
powers necessary for carrying on religion and the ministry of it
among them, and committing it down to succeeding ages. Now, being
such bishops and overseers of the flock, who were to be examples to
them, and God's stewards to take care of the affairs of his house,
to provide for and dispense to them things needful, there is great
reason that their character should be clear and good, that they
should be blameless. How else could it be but that religion must
suffer, their work be hindered, and souls prejudiced and
endangered, whom they were set to save? These are the relative
qualifications with the ground of them.</p>
<p class="indent" id="Tit.ii-p20">[2.] The more absolute ones are expressed,
<i>First,</i> Negatively, showing what an elder or bishop must not
be: <i>Not self-willed.</i> The prohibition is of large extent,
excluding self-opinion, or overweening conceit of parts and
abilities, and abounding in one's own sense,—self-love, and
self-seeking, making self the centre of all,—also self-confidence
and trust, and self-pleasing, little regarding or setting by
others,—being proud, stubborn, froward, inflexible, set on one's
own will and way, or churlish as Nabal: such is the sense
expositors have affixed to the term. A great honour it is to a
minister not to be thus affected, to be ready to ask and to take
advice, to be ready to defer as much as reasonably may be to the
mind and will of others, becoming all things to all men, that they
may gain some. <i>Not soon angry,</i> <b><i>me orgilon,</i></b>
<i>not one of a hasty angry temper,</i> soon and easily provoked
and inflamed. How unfit are those to govern a church who cannot
govern themselves, or their own turbulent and unruly passions! The
minister must be meek and gentle, and patient towards all men.
<i>Not given to wine;</i> thee is no greater reproach on a minister
than to be a wine-bibber, one who loves it, and gives himself undue
liberty this way who <i>continues at the wine or strong drink till
it inflames him.</i> Seasonable and moderate use of this, as of the
other good creatures of God, is not unlawful. <i>Use a little wine
for thy stomach's sake, and thine often infirmities,</i> said Paul
to Timothy, <scripRef id="Tit.ii-p20.1" osisRef="Bible:1Tim.5.23" parsed="|1Tim|5|23|0|0" passage="1Ti 5:23">1 Tim. v. 23</scripRef>.
But excess therein is shameful in all, especially in a minister.
<i>Wine takes away the heart,</i> turns the man into a brute: here
most proper is that exhortation of the apostle (<scripRef id="Tit.ii-p20.2" osisRef="Bible:Eph.5.18" parsed="|Eph|5|18|0|0" passage="Eph 5:18">Eph. v. 18</scripRef>), <i>Be not drunk with wine,
wherein is excess; but be filled with the Spirit.</i> Here is no
exceeding, but in the former too easily there may: take heed
therefore of going too near the brink. <i>No striker,</i> in any
quarrelsome or contentious manner, not injuriously nor out of
revenge, with cruelty or unnecessary roughness. <i>Not given to
filthy lucre;</i> not greedy of it (as <scripRef id="Tit.ii-p20.3" osisRef="Bible:1Tim.3.3" parsed="|1Tim|3|3|0|0" passage="1Ti 3:3">1 Tim. iii. 3</scripRef>), whereby is not meant refusing
a just return for their labours, in order to their necessary
support and comfort; but not making gain their first or chief end,
not entering into the ministry nor managing it with base worldly
views. Nothing is more unbecoming a minister, who is to direct his
own and others' eyes to another world, than to be too intent upon
this. It is called <i>filthy lucre,</i> from its defiling the soul
that inordinately affects or greedily looks after it, as if it were
any otherwise desirable than for the good and lawful uses of it.
Thus of the negative part of the bishop's character. But,
<i>Secondly,</i> Positively: he must be (<scripRef id="Tit.ii-p20.4" osisRef="Bible:Titus.1.8" parsed="|Titus|1|8|0|0" passage="Tit 1:8"><i>v.</i> 8</scripRef>) <i>a lover of hospitality,</i> as
an evidence that he is not given to filthy lucre, but is willing to
use what he has to the best purposes, not laying up for himself, so
as to hinder charitable laying out for the good of others;
<i>receiving and entertaining strangers</i> (as the word imports),
a great and necessary office of love, especially in those times of
affliction and distress, when Christians were made to fly and
wander for safety from persecution and enemies, or in travelling to
and fro where there were not such public houses for reception as in
our days, nor, it may be, had many poor saints sufficiency of their
own for such uses—then to receive and entertain them was good and
pleasing to God. And such a spirit and practice, according to
ability and occasion, are very becoming such as should be examples
of good works. <i>A lover of good men,</i> or of <i>good
things;</i> ministers should be exemplary in both; this will evince
their open piety, and likeness to God and their Master Jesus
Christ: <i>Do good to all, but especially to those of the household
of faith,</i> those who are the excellent of the earth, in whom
should be all our delight. <i>Sober,</i> or <i>prudent,</i> as the
word signifies; a needful grace in a minister both for his
ministerial and personal carriage and management. He should be a
wise steward, and one who is not rash, or foolish, or heady; but
who can govern well his passions and affections. <i>Just</i> in
things belonging to civil life, and moral righteousness, and equity
in dealings, giving to all their due. <i>Holy,</i> in what concerns
religion; one who reverences and worships God, and is of a
spiritual and heavenly conversation. <i>Temperate;</i> it comes
from a word that signifies <i>strength,</i> and denotes one who has
power over his appetite and affections, or, in things lawful, can,
for good ends, restrain and hold them in. Nothing is more becoming
a minister than such things as these, <i>sobriety, temperance,
justice,</i> and <i>holiness</i>—sober in respect of himself, just
and righteous towards all men, and holy towards God. And thus of
the qualifications respecting the minister's life and manners,
relative and absolute, negative and positive, what he must not, and
what he must, be and do.</p>
<p class="indent" id="Tit.ii-p21">2. As to doctrine,</p>
<p class="indent" id="Tit.ii-p22">(1.) Here is his duty: <i>Holding fast the
faithful word, as he has been taught,</i> keeping close to the
doctrine of Christ, <i>the word of his grace,</i> adhering thereto
according to the instructions he has received—holding it fast in
his own belief and profession, and in teaching others. Observe,
[1.] The word of God, revealed in the scripture, is a true and
infallible word; the word of him that <i>is the amen, the true and
faithful witness,</i> and whose Spirit guided the penmen of it.
<i>Holy men of God spoke as they were moved by the Holy Ghost.</i>
[2.] Ministers must hold fast, and hold forth, the faithful word in
their teaching and life. <i>I have kept the faith,</i> was Paul's
comfort (<scripRef id="Tit.ii-p22.1" osisRef="Bible:2Tim.4.7" parsed="|2Tim|4|7|0|0" passage="2Ti 4:7">2 Tim. iv. 7</scripRef>), and
<i>not shunned to declare the whole counsel of God;</i> there was
his faithfulness, <scripRef id="Tit.ii-p22.2" osisRef="Bible:Acts.20.27" parsed="|Acts|20|27|0|0" passage="Ac 20:27">Acts xx.
27</scripRef>.</p>
<p class="indent" id="Tit.ii-p23">(2.) Here is the end: <i>That he may be
able, by sound doctrine, both to exhort, and to convince the
gainsayers,</i> to persuade and draw others to the true faith, and
to convince the contrary-minded. How should he do this if he
himself were uncertain or unsteady, not holding fast that
<i>faithful word and sound doctrine</i> which should be the matter
of this teaching, and the means and ground of convincing those that
oppose the truth? We see here summarily the great work of the
ministry—to exhort those who are willing to know and do their
duty, and to convince those that contradict, both which are to be
done by <i>sound doctrine,</i> that is, in a rational instructive
way, by scripture-arguments and testimonies, which are the
infallible words of truth, what all may and should rest and be
satisfied in and determined by. And thus of the qualifications of
the elders whom Titus was to ordain.</p>
<p class="indent" id="Tit.ii-p24">II. The apostle's directory shows whom he
should reject or avoid—men of another character, the mention of
whom is brought in as a reason of the care he had recommended about
the qualifications of ministers, why they should be such, and only
such, as he had described. The reasons he takes both from bad
teachers and hearers among them, <scripRef id="Tit.ii-p24.1" osisRef="Bible:Titus.1.10-Titus.1.16" parsed="|Titus|1|10|1|16" passage="Tit 1:10-16"><i>v.</i> 10, to the end</scripRef>.</p>
<p class="indent" id="Tit.ii-p25">1. From bad teachers. (1.) Those false
teachers are described. They were <i>unruly,</i> headstrong and
ambitious of power, refractory and untractable (as some render it),
and such as would not bear nor submit themselves to the discipline
and necessary order in the church, impatient of good government and
of sound doctrine. <i>And vain talkers and deceivers,</i>
conceiting themselves to be wise, but really foolish, and thence
great talkers, falling into errors and mistakes, and fond of them,
and studious and industrious to draw others into the same. Many
such there were, <i>especially those of the circumcision,</i>
converts as they pretended, at least, from the Jews, who yet were
for mingling Judaism and Christianity together, and so making a
corrupt medley. These were the false teachers. (2.) Here is the
apostle's direction how to deal with them (<scripRef id="Tit.ii-p25.1" osisRef="Bible:Titus.1.11" parsed="|Titus|1|11|0|0" passage="Tit 1:11"><i>v.</i> 11</scripRef>): <i>Their mouths must be
stopped;</i> not by outward force (Titus had no such power, nor was
this the gospel method), but by confutation and conviction, showing
them their error, <i>not giving place to them even for an hour.</i>
In case of obstinacy indeed, breaking the peace of the church, and
corrupting other churches, censures are to have place, the last
means for recovering the faulty and preventing the hurt of many.
Observe, Faithful ministers must oppose seducers in good time,
<i>that, their folly being made manifest, they may proceed no
further.</i> (3.) The reasons are given for this. [1.] From the
pernicious effects of their errors: <i>They subvert whole houses,
teaching things which they ought not</i> (namely, the necessity of
circumcision, and of keeping the law of Moses, &amp;c.), so
subverting the gospel and the souls of men; not some few only, but
whole families. It was unjustly charged on the apostles <i>that
they turned the world upside down;</i> but justly on these false
teachers that they drew many from the true faith to their ruin: the
mouths of such should be stopped, especially considering, [2.]
Their base end in what they do: <i>For filthy lucre's sake,</i>
serving a worldly interest under pretence of religion. <i>Love of
money is the root of all evil.</i> Most fit it is that such should
be resisted, confuted, and put to shame, by sound doctrine, and
reasons from the scriptures. Thus of the grounds respecting the bad
teachers.</p>
<p class="indent" id="Tit.ii-p26">II. In reference to their people or
hearers, who are described from ancient testimony given of
them.</p>
<p class="indent" id="Tit.ii-p27">1. Here is the witness (<scripRef id="Tit.ii-p27.1" osisRef="Bible:Titus.1.12" parsed="|Titus|1|12|0|0" passage="Tit 1:12"><i>v.</i> 12</scripRef>): <i>One of themselves, even a
prophet of their own,</i> that is, one of the Cretans, not of the
Jews, Epimenides a Greek poet, likely to know and unlikely to
slander them. <i>A prophet of their own;</i> so their poets were
accounted, writers of divine oracles; these often witnessed against
the vices of the people: Aratus, Epimenides, and others among the
Greeks; Horace, Juvenal, and Persius, among the Latins: much
smartness did they use against divers vices.</p>
<p class="indent" id="Tit.ii-p28">2. Here is the matter of his testimony:
<b><i>Kretes aei pseustai, kaka theria, gasteres
argai</i></b>—<i>The Cretans are always liars, evil beasts, slow
bellies.</i> Even to a proverb, they were infamous for falsehood
and lying; <b><i>kretizein,</i></b> to play the <i>Cretan,</i> or
to lie, is the same; and they were compared to evil beasts for
their sly hurtfulness and savage nature, and called slow bellies
for their laziness and sensuality, more inclined to eat than to
work and live by some honest employment. Observe, Such scandalous
vices as were the reproach of heathens should be far from
Christians: falsehood and lying, invidious craft and cruelty, all
beastly and sensual practices, with idleness and sloth, are sins
condemned by the light of nature. For these were the Cretans taxed
by their own poets.</p>
<p class="indent" id="Tit.ii-p29">3. Here is the verification of this by the
apostle himself: <scripRef id="Tit.ii-p29.1" osisRef="Bible:Titus.1.13" parsed="|Titus|1|13|0|0" passage="Tit 1:13"><i>v.</i>
13</scripRef>. This witness is true, The apostle saw too much
ground for that character. The temper of some nations is more
inclined to some vices than others. The Cretans were too generally
such as here described, slothful and ill-natured, false and
perfidious, as the apostle himself vouches. And thence,</p>
<p class="indent" id="Tit.ii-p30">4. He instructs Titus how to deal with
them: <i>Wherefore rebuke them sharply.</i> When Paul wrote to
Timothy he bade him instruct with meekness; but now, when he writes
to Titus, he bids him rebuke them sharply. The reason of the
difference may be taken from the different temper of Timothy and
Titus; the former might have more keenness in his disposition, and
be apt to be warm in reproving, whom therefore he bids to rebuke
with meekness; and the latter might be one of more mildness,
therefore he quickens him, and bids him rebuke sharply. Or rather
it was from the difference of the case and people: Timothy had a
more polite people to deal with, and therefore he must rebuke them
with meekness; and Titus had to do with those who were more rough
and uncultivated, and therefore he must rebuke them sharply; their
corruptions were many and gross, and committed without shame or
modesty, and therefore should be dealt with accordingly. There must
in reproving be a distinguishing between sins and sins; some are
more gross and heinous in their nature, or in the manner of their
commission, with openness and boldness, to the greater dishonour of
God and danger and hurt to men: and between sinners and sinners;
some are of a more tender and tractable temper, apter to be wrought
on by gentleness, and to be sunk and discouraged by too much
roughness and severity; others are more hardy and stubborn, and
need more cutting language to beget in them remorse and shame.
Wisdom therefore is requisite to temper and manage reproofs aright,
as may be most likely to do good. <scripRef id="Tit.ii-p30.1" osisRef="Bible:Jude.1.22-Jude.1.23" parsed="|Jude|1|22|1|23" passage="Jude 1:22,23">Jude 22, 23</scripRef>, <i>Of some have compassion,
making a difference; and others save with fear, pulling them out of
the fire.</i> The Cretans' sins and corruptions were many, great,
and habitual; therefore they must be rebuked sharply. But that such
direction might not be misconstrued,</p>
<p class="indent" id="Tit.ii-p31">5. Here is the end of it noted: <i>That
they may be sound in the faith</i> (<scripRef id="Tit.ii-p31.1" osisRef="Bible:Titus.1.14" parsed="|Titus|1|14|0|0" passage="Tit 1:14"><i>v.</i> 14</scripRef>), <i>not giving heed to Jewish
fables, and commandments of men, that turn from the truth;</i> that
is, that they may be and show themselves truly and effectually
changed from such evil tempers and manners as those Cretans in
their natural state lived in, and may not adhere to nor regard (as
some who were converted might be too ready to do) the Jewish
traditions and the superstitions of the Pharisees, which would be
apt to make them disrelish the gospel, and the sound and wholesome
truths of it. Observe, (1.) The sharpest reproofs must aim at the
good of the reproved: they must not be of malice, nor hatred, nor
ill-will, but of love; not to gratify pride, passion, nor any evil
affection in the reprover, but to reclaim and reform the erroneous
and the guilty. (2.) Soundness in the faith is most desirable and
necessary. This is the soul's health and vigour, pleasing to God,
comfortable to the Christian, and what makes ready to be cheerful
and constant in duty. (3.) A special means to soundness in the
faith is to turn away the ear from fables and the fancies of men
(<scripRef id="Tit.ii-p31.2" osisRef="Bible:1Tim.1.4" parsed="|1Tim|1|4|0|0" passage="1Ti 1:4">1 Tim. i. 4</scripRef>): <i>Neither
give heed to fables and endless genealogies, that minister
questions rather than godly edifying, which is in faith.</i> So
<scripRef id="Tit.ii-p31.3" osisRef="Bible:1Tim.4.7" parsed="|1Tim|4|7|0|0" passage="1Ti 4:7"><i>ch.</i> iv. 7</scripRef>, <i>Refuse
profane and old wives' fables, and exercise thyself rather to
godliness.</i> Fancies and devices of men in the worship of God are
contrary to truth and piety. Jewish ceremonies and rites, that were
at first divine appointments, the substance having come and their
season and use being over, are now but unwarranted commands of men,
which not only stand not with, but turn from, the truth, the pure
gospel truth and spiritual worship, set up by Christ instead of
that bodily service under the law. (4.) A fearful judgment it is to
be turned away from the truth, to leave Christ for Moses, the
spiritual worship of the gospel for the carnal ordinances of the
law, or the true divine institutions and precepts for human
inventions and appointments. <i>Who hath bewitched you</i> (said
Paul to the Galatians, <scripRef id="Tit.ii-p31.4" osisRef="Bible:Gal.3.1 Bible:Gal.3.3" parsed="|Gal|3|1|0|0;|Gal|3|3|0|0" passage="Ga 3:1,3"><i>ch.</i> iii.
1, 3</scripRef>) <i>that you should not obey the truth? Having
begun in the Spirit, are you made perfect by the flesh?</i> Thus
having shown the end of sharply reproving the corrupt and vicious
Cretans, that they might be sound in the faith, and not heed Jewish
fables and commands of men,</p>
<p class="indent" id="Tit.ii-p32">6. He gives the reasons of this, from the
liberty we have by the gospel from legal observances, and the evil
and mischief of a Jewish spirit under the Christian dispensation in
the <scripRef id="Tit.ii-p32.1" osisRef="Bible:Titus.15 Bible:Titus.16" parsed="|Titus|15|0|0|0;|Titus|16|0|0|0" passage="Tit 15,16">last two verses</scripRef>. To
good Christians that are sound in the faith and thereby purified
<i>all things are pure.</i> Meats and drinks, and such things as
were forbidden under the law (the observances of which some still
maintain), in these there is now no such distinction, <i>all are
pure</i> (lawful and free in their use), <i>but to those that are
defiled and unbelieving nothing is pure;</i> things lawful and good
they abuse and turn to sin; they suck poison out of that from which
others draw sweetness; their mind and conscience, those leading
faculties, being defiled, a taint is communicated to all they do.
<i>The sacrifice of the wicked is an abomination to the Lord,</i>
<scripRef id="Tit.ii-p32.2" osisRef="Bible:Prov.15.8" parsed="|Prov|15|8|0|0" passage="Pr 15:8">Prov. xv. 8</scripRef>. And <scripRef id="Tit.ii-p32.3" osisRef="Bible:Prov.21.4" parsed="|Prov|21|4|0|0" passage="Pr 21:4"><i>ch.</i> xxi. 4</scripRef>, <i>The ploughing of
the wicked is sin,</i> not in itself, but as done by him; the
carnality of the mind and heart mars all the labour of the
hand.</p>
<p class="indent" id="Tit.ii-p33"><i>Objection.</i> But are not these
judaizers (as you call them) men who profess religion, and speak
well of God, and Christ, and righteousness of life, and should they
be so severely taxed? <i>Answer, They profess that they know God;
but in works they deny him, being abominable, and disobedient, and
to every good work reprobate,</i> <scripRef id="Tit.ii-p33.1" osisRef="Bible:Titus.1.16" parsed="|Titus|1|16|0|0" passage="Tit 1:16"><i>v.</i> 16</scripRef>. There are many who in word and
tongue profess to know God, and yet in their lives and
conversations deny and reject him; their practice is a
contradiction to their profession. <i>They come unto thee as the
people cometh, and they sit before thee as my people, and they hear
thy words, but they will not do them: with their mouth they show
much love, but their heart goeth after their covetousness,</i>
<scripRef id="Tit.ii-p33.2" osisRef="Bible:Ezek.33.31" parsed="|Ezek|33|31|0|0" passage="Eze 33:31">Ezek. xxxiii. 31</scripRef>. <i>Being
abominable, and disobedient, and to every good work reprobate.</i>
The apostle, instructing Titus to rebuke sharply, does himself
rebuke sharply; he gives them very hard words, yet doubtless no
harder than their case warranted and their need required. <i>Being
abominable</i>—<b><i>bdelyktoi,</i></b> deserving that God and
good men should turn away their eyes from them as nauseous and
offensive. <i>And disobedient</i>—<b><i>apeitheis,</i></b>
<i>unpersuadable</i> and <i>unbelieving.</i> They might do divers
things; but it was not the obedience of faith, nor what was
commanded, or short of the command. <i>To every good work
reprobate,</i> without skill or judgment to do any thing aright.
See the miserable condition of hypocrites, such as have a form of
godliness, but without the power; yet let us not be so ready to fix
this charge on others as careful that it agree not to ourselves,
that there be not in us <i>an evil heart of unbelief, in departing
from the living God;</i> but that we be <i>sincere and without
offence till the day of Christ, being filled with the fruits of
righteousness, which are by Jesus Christ unto the glory and praise
of God,</i> <scripRef id="Tit.ii-p33.3" osisRef="Bible:Phil.1.10-Phil.1.11" parsed="|Phil|1|10|1|11" passage="Php 1:10,11">Phil. i. 10,
11</scripRef>.</p>
</div></div2>