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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>T I T U S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. I.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter we have, I. The preface or introduction to the epistle,
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showing from and to whom it was written, with the apostle's salutation
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and prayer for Titus, wishing all blessings to him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:1-4">ver. 1-4</A>.
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II. Entrance into the matter, by signifying the end of Titus's being
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left at Crete,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:5">ver. 5</A>.
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III. And how the same should be pursued in reference both to good and
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bad ministers,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:6-16">ver. 6, to the end</A>.</P>
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</FONT>
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<A NAME="Tit1_1"> </A>
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<A NAME="Tit1_2"> </A>
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<A NAME="Tit1_3"> </A>
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<A NAME="Tit1_4"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Introduction; The Apostle's Charge to Titus.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Paul, a servant of God, and an apostle of Jesus Christ,
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according to the faith of God's elect, and the acknowledging of
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the truth which is after godliness;
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2 In hope of eternal life, which God, that cannot lie, promised
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before the world began;
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3 But hath in due times manifested his word through preaching,
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which is committed unto me according to the commandment of God
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our Saviour;
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4 To Titus, <I>mine</I> own son after the common faith: Grace,
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mercy, <I>and</I> peace, from God the Father and the Lord Jesus Christ
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our Saviour.
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</FONT></P>
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<P>
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Here is the preface to the epistle, showing,</P>
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<P>
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I. The writer. <I>Paul,</I> a Gentile name taken by the apostle of the
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Gentiles,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:9,46,47">Acts xiii. 9, 46, 47</A>.
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Ministers will accommodate even smaller matters, so that they may be
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any furthering of acceptance in their work. When the Jews rejected the
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gospel, and the Gentiles received it, we read no more of this apostle
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by his Jewish name <I>Saul,</I> but by his Roman one, <I>Paul. A
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servant of God, and an apostle of Jesus Christ.</I> Here he is
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described by his relation and office: <I>A servant of God,</I> not in
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the general sense only, as a man and a Christian, but especially as a
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minister, <I>serving God in the gospel of his Son,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:9">Rom. i. 9</A>.
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This is a high honour; it is the glory of angels that they are
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<I>ministering spirits, and sent forth to minister for those who shall
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be heirs of salvation,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+1:14">Heb. i. 14</A>.
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Paul is described more especially as a chief minister, <I>an apostle of
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Jesus Christ;</I> one who had seen the Lord, and was immediately called
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and commissioned by him, and had his doctrine from him. Observe, The
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highest officers in the church are but servants. (Much divinity and
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devotion are comprehended in the inscriptions of the epistles.) The
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apostles of Jesus Christ, who were employed to spread and propagate his
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religion, were therein also the servants of God; they did not set up
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any thing inconsistent with the truths and duties of natural religion.
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Christianity, which they preached, was in order to clear and enforce
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those natural principles, as well as to advance them, and to superadd
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what was fit and necessary in man's degenerate and revolted state:
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therefore the apostles of Jesus Christ were the servants of God,
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<I>according to the faith of God's elect.</I> Their doctrine agreed
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with the faith of all the elect from the beginning of the world, and
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was for propagating and promoting the same. Observe, There are elect of
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God
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:2">1 Pet. i. 2</A>),
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and in these the Holy Spirit works precious divine faith, proper to
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those who are chosen to eternal life
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Th+2:13,14">2 Thess. ii. 13, 14</A>):
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<I>God hath from the beginning chosen you to salvation, through
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sanctification of the Spirit and belief of the truth, whereunto he
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called you by our gospel.</I> Faith is the first principle of
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sanctification. <I>And the acknowledging of the truth which is after
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godliness.</I> The gospel is truth; the great, sure, and saving truth
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+1:5">Col. i. 5</A>),
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<I>the word of the truth of the gospel.</I> Divine faith rests not on
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fallible reasonings and probable opinions, but on the infallible word,
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the truth itself, <I>which is after godliness,</I> of a godly nature
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and tendency, pure, and purifying the heart of the believer. By this
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mark judge of doctrines and of spirits--whether they be of God or not;
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what is impure, and prejudicial to true piety and practical religion,
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cannot be of divine original. All gospel truth is after godliness,
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teaching and nourishing reverence and fear of God, and obedience to
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him; it is truth not only to be known, but acknowledged; it must be
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held forth in word and practice,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:15,16">Phil. ii. 15, 16</A>.
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<I>With the heart man believes to righteousness, and with the mouth
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confession is made unto salvation,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:10">Rom. x. 10</A>.
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Such as retain the truth in unrighteousness neither know nor believe as
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they ought. To bring to this knowledge and faith, and to the
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acknowledging and professing of the truth which is after godliness, is
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the great end of the gospel ministry, even of the highest degree and
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order in it; their teachings should have this chief aim, to beget faith
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and confirm in it. <I>In</I> (or<I>for</I>) <I>hope of eternal
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life,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:2"><I>v.</I> 2</A>.
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This is the further intent of the gospel, to beget hope as well as
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faith; to take off the mind and heart from the world, and to raise them
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to heaven and the things above. The faith and godliness of Christians
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lead to eternal life, and give hope and well-grounded expectation of
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it; for <I>God, that cannot lie, hath promised it.</I> It is the honour
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of God that he cannot lie or deceive: and this is the comfort of
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believers, whose treasure is laid up in his faithful promises. But how
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is he said to promise before the world began? <I>Answer,</I> By promise
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some understand his decree: he purposed it in his eternal counsels,
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which were as it were his promise in <I>embryo:</I> or rather, say
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some, <B><I>pro chronon aionion</I></B> is <I>before ancient times,</I>
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or many years ago, referring to the promise darkly delivered,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+3:15">Gen. iii. 15</A>.
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Here is the stability and antiquity of the promise of eternal life to
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the saints. God, who cannot lie, hath promised before the world began,
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that is, many ages since. How excellent then is the gospel, which was
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the matter of divine promise so early! how much to be esteemed by us,
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and what thanks due for our privilege beyond those before us!
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<I>Blessed are your eyes, for they see,</I> &c. No wonder if the
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contempt of it be punished severely, since he has not only promised it
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of old, <I>but</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:3"><I>v.</I> 3</A>)
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<I>has in due times manifested his word through preaching;</I> that is,
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made that his promise, so darkly delivered of old, <I>in due time</I>
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(the proper season before appointed) more plain <I>by preaching;</I>
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that which some called <I>foolishness of preaching</I> has been thus
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honoured. <I>Faith comes by hearing, and hearing by the word of
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God,</I> by the word preached. <I>Which is committed unto me.</I> The
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ministry is a trust; none taketh this honour, but he who is thereunto
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appointed; and whoso is appointed and called must preach the word.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+9:16">1 Cor. ix. 16</A>,
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<I>Woe is unto me if I preach not the gospel.</I> Nonpreaching
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ministers are none of the apostle's successors. <I>According to the
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commandment of God our Saviour.</I> Preaching is a work appointed by a
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God as a Saviour. See a proof here of Christ's deity, for by him was
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the gospel committed to Paul when he was converted
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+9:15,17,22:10,14,15">Acts ix. 15, 17,
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and <I>ch.</I> xxii. 10, 14, 15</A>),
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and again when Christ appeared to him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+22:17-21"><I>v.</I> 17-21</A>.
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He therefore is this Saviour; not but that the whole Timothy concur
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therein: the Father saves by the Son through the Spirit, and all concur
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in sending ministers. Let none rest therefore in men's calling, without
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God's; he furnishes, inclines, authorizes, and gives opportunity for
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the work.</P>
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<P>
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II. The person written to, who is described,
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1. By his name, <I>Titus,</I> a Gentile Greek, yet called both to the
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faith and ministry. Observe, the grace of God is free and powerful.
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What worthiness or preparation was there in one of heathen stock and
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education?
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2. By his spiritual relation to the apostle: <I>My own</I> (or <I>my
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genuine</I>) <I>son,</I> not by natural generation, but by supernatural
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regeneration. <I>I have begotten you through the gospel,</I> said he to
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the Corinthians,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+4:15">1 Cor. iv. 15</A>.
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Ministers are spiritual fathers to those whom they are the means of
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converting, and will tenderly affect and care for them, and must be
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answerably regarded by them. "<I>My own son after the common faith,</I>
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that faith which is common to all the regenerate, and which thou hast
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in truth, and expressest to the life." This might be said to
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distinguish Titus from hypocrites and false teachers, and to recommend
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him to the regard of the Cretans, as being among them a lively image of
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the apostle himself, in faith, and life, and heavenly doctrine. To this
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Titus, deservedly so dear to the apostle, is,</P>
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<P>
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III. The salutation and prayer, wishing all blessings to him: <I>Grace,
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mercy, and peace, from God the Father, and the Lord Jesus Christ our
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Saviour.</I> Here are,
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1. The blessings wished: <I>Grace, mercy, and peace. Grace,</I> the
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free favour of God, and acceptance with him. <I>Mercy,</I> the fruits
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of that favour, in pardon of sins, and freedom from all miseries by it,
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both here and hereafter. And <I>peace,</I> the positive effect and
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fruit of mercy. Peace with God through Christ who is our peace, and
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with the creatures and ourselves; outward and inward peace,
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comprehending all good whatsoever, that makes for our happiness in time
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and to eternity. Observe, Grace is the fountain of all blessings.
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Mercy, and peace, and all good, spring out of this. Get into God's
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favour, and all must be well; for,
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2. These are the persons from whom blessings are wished: <I>From God
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the Father,</I> the fountain of all good. Every blessing, every
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comfort, comes to us from God as a Father; he is the Father of all by
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creation, but of the good by adoption and regeneration. <I>And the Lord
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Jesus Christ our Saviour,</I> as the way and means of procurement and
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conveyance. All is from the Father by the Son, who is Lord by nature,
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heir of all things, and our Lord, Redeemer, and head, ordering and
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ruling his members. All are put under him; we hold of him, as <I>in
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capite,</I> and owe subjection and obedience to him, who is also Jesus
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and Christ, the anointed Saviour, and especially our Saviour, who
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believe in him, delivering us from sin and hell, and bringing us to
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heaven and happiness.</P>
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<P>
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Thus far is the preface to the epistle; then follows the entrance into
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the matter, by signifying the end of Titus's being left in Crete.</P>
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<A NAME="Tit1_5"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Ordination of Elders.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>5 For this cause left I thee in Crete, that thou shouldest set
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in order the things that are wanting, and ordain elders in every
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city, as I had appointed thee:
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</FONT></P>
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<P>
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Here is the end expressed,</P>
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<P>
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I. More generally: <I>For this cause left I thee in Crete, that thou
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shouldst set in order the things that are wanting.</I> This was the
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business of evangelists (in which office Titus was), to water where the
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apostles had planted
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+3:6">1 Cor. iii. 6</A>),
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furthering and finishing what they had begun; so much
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<B><I>epidiorthoun</I></B> imports, <I>to order after another.</I>
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Titus was to go on in settling what the apostle himself had not time
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for, in his short stay there. Observe,
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1. The apostle's great diligence in the gospel; when he had set things
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on foot in one place, he hastened away to another. He was debtor to the
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Greeks and to the barbarians, and laboured to spread the gospel as far
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as he could among them all. And,
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2. His faithfulness and prudence. He neglected not the places that he
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went from; but left some to cultivate the young plantation, and carry
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on what was begun.
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3. His humility; he disdained not to be helped in his work, and that by
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such as were not of so high a rank in the ministry, nor of so great
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gifts and furniture, as himself; so that the gospel might be furthered
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and the good of souls promoted, he willingly used the hands of others
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in it: a fit example for exciting zeal and industry, and engaging to
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faithfulness and care of the flock, and present or absent, living and
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dying, for ministers, as much as in them lies, to provide for the
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spiritual edification and comfort of their people. We may here also
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observe,
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4. That Titus, though inferior to an apostle, was yet above the
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ordinary fixed pastors or bishops, who were to tend particular churches
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as their peculiar stated charge; but Titus was in a higher sphere, to
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ordain such ordinary pastors where wanting, and settle things in their
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first state and form, and then to pass to other places for like service
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as there might be need. Titus was not only a minister of the catholic
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church (as all others also are), but a catholic minister. Others had
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power habitual, and in <I>actu primo,</I> to minister any where, upon
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call and opportunity; but evangelists, such as Titus was, had power in
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<I>actu secundo et exercito,</I> and could exercise their ministry
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wherever they came, and claim maintenance of the churches. They were
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every where actually in their diocese or province, and had a right to
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direct and preside among the ordinary pastors and ministers. Where an
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apostle could act as an apostle an evangelist could act as an
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evangelist; for <I>they worked the work of the Lord as they did</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+16:10">1 Cor. xvi. 10</A>),
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in a like unfixed and itinerant manner. Here at Crete Titus was but
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occasionally, and for a short time; Paul willed him to despatch the
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business he was left for, and come to him at Nicopolis, where he
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purposed to winter; after this he was sent to Corinth, was with the
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apostle at Rome, and was sent thence into Dalmatia, which is the last
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we read of him in scripture, so that from scripture no fixed episcopacy
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in him does appear; he left Crete, and we find not that he returned
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thither any more. But what power had either Paul or Titus here? Was not
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what they did an encroachment on the rights of civil rulers? In no
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sort; they came not to meddle with the civil rights of any.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+12:14">Luke xii. 14</A>,
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<I>Who made me a judge or a divider over you?</I> Their work was
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spiritual, to be carried on by conviction and persuasion, no way
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interfering with, or prejudicing, or weakening, the power of
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magistrates, but rather securing and strengthening it; the <I>things
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wanting</I> were not such as civil magistrates are the fountains or
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authors of, but divine and spiritual ordinances, and appointments for
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spiritual ends, derived from Christ the king and head of the church:
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for settling these was Titus left. And observe, No easy thing is it to
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raise churches, and bring them to perfection. Paul had himself been
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here labouring, and yet were there things wanting; materials are out of
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square, need much hewing and fitting, to bring them into right form,
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and, when they are set therein, to hold and keep them so. The best are
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apt to decay and to go out of order. Ministers are to help against
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this, to get what is amiss rectified, and what is wanting supplied.
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This in general was Titus's work in Crete: and,</P>
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<P>
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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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+5:1">1 Pet. v. 1</A>);
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+3:1">Heb. iii. 1</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:12,13">Eph. iv. 12, 13</A>.
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:6-9">sixth verse to the ninth</A>
|
|
|
|
inclusive.</P>
|
|
|
|
<A NAME="Tit1_6"> </A>
|
|
<A NAME="Tit1_7"> </A>
|
|
<A NAME="Tit1_8"> </A>
|
|
<A NAME="Tit1_9"> </A>
|
|
<A NAME="Tit1_10"> </A>
|
|
<A NAME="Tit1_11"> </A>
|
|
<A NAME="Tit1_12"> </A>
|
|
<A NAME="Tit1_13"> </A>
|
|
<A NAME="Tit1_14"> </A>
|
|
<A NAME="Tit1_15"> </A>
|
|
<A NAME="Tit1_16"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Qualifications of a Bishop; The Necessity of Sharp Reproof.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The apostle here gives Titus directions about ordination, showing whom
|
|
he should ordain, and whom not.</P>
|
|
|
|
<P>
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:6,7,8">sixth, seventh, and eighth verses</A>,
|
|
|
|
and the latter in the
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:9">ninth</A>.</P>
|
|
|
|
<P>
|
|
|
|
1. Their qualifications respecting their life and manners are,</P>
|
|
|
|
<P>
|
|
|
|
(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>
|
|
|
|
(2.) More particularly.</P>
|
|
|
|
<P>
|
|
|
|
[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.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+9:5">1 Cor. ix. 5</A>,
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+4:3">1 Tim. iv. 3</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:7"><I>v.</I> 7</A>):
|
|
|
|
<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>
|
|
|
|
[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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+5:23">1 Tim. v. 23</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:18">Eph. v. 18</A>),
|
|
|
|
<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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+3:3">1 Tim. iii. 3</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:8"><I>v.</I> 8</A>)
|
|
|
|
<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>
|
|
|
|
2. As to doctrine,</P>
|
|
|
|
<P>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+4:7">2 Tim. iv. 7</A>),
|
|
|
|
and <I>not shunned to declare the whole counsel of God;</I> there was
|
|
his faithfulness,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+20:27">Acts xx. 27</A>.</P>
|
|
|
|
<P>
|
|
|
|
(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>
|
|
|
|
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,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:10-16"><I>v.</I> 10, to the end</A>.</P>
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<P>
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1. From bad teachers.
|
|
|
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(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
|
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:11"><I>v.</I> 11</A>):
|
|
|
|
<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, &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>
|
|
|
|
II. In reference to their people or hearers, who are described from
|
|
ancient testimony given of them.</P>
|
|
|
|
<P>
|
|
|
|
1. Here is the witness
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:12"><I>v.</I> 12</A>):
|
|
|
|
<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>
|
|
|
|
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>
|
|
|
|
3. Here is the verification of this by the apostle himself:
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:13"><I>v.</I> 13</A>.
|
|
|
|
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>
|
|
|
|
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.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:22,23">
|
|
Jude 22, 23</A>,
|
|
|
|
<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>
|
|
|
|
5. Here is the end of it noted: <I>That they may be sound in the
|
|
faith</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:14"><I>v.</I> 14</A>),
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:4">1 Tim. i. 4</A>):
|
|
|
|
<I>Neither give heed to fables and endless genealogies, that minister
|
|
questions rather than godly edifying, which is in faith.</I> So
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+4:7"><I>ch.</I> iv. 7</A>,
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:1,3"><I>ch.</I> iii. 1, 3</A>)
|
|
|
|
<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>
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+15,16">last two verses</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+15:8">Prov. xv. 8</A>.
|
|
|
|
And
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+21:4"><I>ch.</I> xxi. 4</A>,
|
|
|
|
<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>
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:16"><I>v.</I> 16</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+33:31">Ezek. xxxiii. 31</A>.
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+1:10,11">Phil. i. 10, 11</A>.</P>
|
|
|
|
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