mh_parser/vol_split/56 - Titus/Chapter 2.xml

<div2 id="Tit.iii" n="iii" next="Tit.iv" prev="Tit.ii" progress="72.64%" title="Chapter II">
<h2 id="Tit.iii-p0.1">T I T U S.</h2>
<h3 id="Tit.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="Tit.iii-p1">The apostle here directs Titus about the faithful
discharge of his own office generally (<scripRef id="Tit.iii-p1.1" osisRef="Bible:Titus.2.1" parsed="|Titus|2|1|0|0" passage="Tit 2:1">ver. 1</scripRef>), and particularly as to several sorts
of persons (<scripRef id="Tit.iii-p1.2" osisRef="Bible:Titus.2.2-Titus.2.10" parsed="|Titus|2|2|2|10" passage="Tit 2:2-10">ver. 2-10</scripRef>)
and gives the grounds of these and of other following directions
(<scripRef id="Tit.iii-p1.3" osisRef="Bible:Titus.2.11-Titus.2.14" parsed="|Titus|2|11|2|14" passage="Tit 2:11-14">ver. 11-14</scripRef>), with a
summary direction in the close, <scripRef id="Tit.iii-p1.4" osisRef="Bible:Titus.2.15" parsed="|Titus|2|15|0|0" passage="Tit 2:15">ver.
15</scripRef>.</p>
<scripCom id="Tit.iii-p1.5" osisRef="Bible:Titus.2" parsed="|Titus|2|0|0|0" passage="Tit 2" type="Commentary"/>
<scripCom id="Tit.iii-p1.6" osisRef="Bible:Titus.2.1-Titus.2.10" parsed="|Titus|2|1|2|10" passage="Tit 2:1-10" type="Commentary"/><div class="Commentary" id="Bible:Titus.2.1-Titus.2.10">
<h4 id="Tit.iii-p1.7">Relative Duties. (<span class="smallcaps" id="Tit.iii-p1.8">a.
d.</span> 66.)</h4>
<p class="passage" id="Tit.iii-p2">1 But speak thou the things which become sound
doctrine:   2 That the aged men be sober, grave, temperate,
sound in faith, in charity, in patience.   3 The aged women
likewise, that <i>they be</i> in behaviour as becometh holiness,
not false accusers, not given to much wine, teachers of good
things;   4 That they may teach the young women to be sober,
to love their husbands, to love their children,   5 <i>To
be</i> discreet, chaste, keepers at home, good, obedient to their
own husbands, that the word of God be not blasphemed.   6
Young men likewise exhort to be sober minded.   7 In all
things showing thyself a pattern of good works: in doctrine
<i>showing</i> uncorruptness, gravity, sincerity,   8 Sound
speech, that cannot be condemned; that he that is of the contrary
part may be ashamed, having no evil thing to say of you.   9
<i>Exhort</i> servants to be obedient unto their own masters,
<i>and</i> to please <i>them</i> well in all <i>things;</i> not
answering again;   10 Not purloining, but showing all good
fidelity; that they may adorn the doctrine of God our Saviour in
all things.</p>
<p class="indent" id="Tit.iii-p3">Here is the third thing in the matter of
the epistle. In the chapter foregoing, the apostle had directed
Titus about matters of government, and to set in order the things
that were wanting in the churches. Now here he exhorts him,</p>
<p class="indent" id="Tit.iii-p4">I. Generally, to a faithful discharge of
his own office. His ordaining others to preach would not excuse
himself from preaching, nor might he take care of ministers and
elders only, but he must instruct private Christians also in their
duty. The adversative particle (<i>but</i>) here points back to the
corrupt teachers, who vented <i>fables,</i> things vain and
unprofitable: in opposition to them, says he, "<i>But speak thou
the things that become sound doctrine,</i> what is agreeable to the
word, which is pure and uncorrupt, healthful and nourishing to
eternal life." Observe, (1.) The true doctrines of the gospel are
<i>sound doctrines,</i> formally and effectively; they are in
themselves good and holy, and make the believers so; they make them
fit for, and vigorous in, the service of God. (2.) Ministers must
be careful to teach only such truths. If the common talk of
Christians must <i>be uncorrupt, to the use of edifying, such as
may minister grace to the hearers</i> (<scripRef id="Tit.iii-p4.1" osisRef="Bible:Eph.4.29" parsed="|Eph|4|29|0|0" passage="Eph 4:29">Eph. iv. 29</scripRef>), much more must ministers'
preaching be such. Thus the apostle exhorts Titus generally: and
then,</p>
<p class="indent" id="Tit.iii-p5">II. Specially and particularly, he
instructs him to apply this sound doctrine to several sorts of
persons, from <scripRef id="Tit.iii-p5.1" osisRef="Bible:Titus.2.2-Titus.2.10" parsed="|Titus|2|2|2|10" passage="Tit 2:2-10"><i>v.</i>
2-10</scripRef>. Ministers must not stay in generals, but must
divide to every one his portion, what belongs to his age, or place,
or condition of life; they must be particular as well as practical
in their preaching; they must teach men their duty, and must teach
all and each his duty. Here is an excellent Christian directory,
accommodated to the old and to the young; to men and women; to the
preacher himself and to servants.</p>
<p class="indent" id="Tit.iii-p6">1. To the aged men. By aged men some
understand elders by office, including deacons, &amp;c. But it is
rather to be taken of the aged in point of years. Old disciples of
Christ must conduct themselves in every thing agreeably to the
Christian doctrine. <i>That the aged men be sober,</i> not thinking
that the decays of nature, which they feel in old age, will justify
them in any inordinacy or intemperance, whereby they conceit to
repair them; they must keep measure in things, both for health and
for fitness, for counsel and example to the younger. <i>Grave:</i>
levity is unbecoming in any, but especially in the aged; they
should be composed and stayed, grave in habit, speech, and
behaviour; gaudiness in dress, levity and vanity in the behaviour,
how unbeseeming in their years! <i>Temperate,</i> moderate and
prudent, one who governs well his passions and affections, so as
not to be hurried away by them to any thing that is evil or
indecent. <i>Sound in the faith,</i> sincere and stedfast,
constantly adhering to the truth of the gospel, not fond of
novelties, nor ready to run into corrupt opinions or parties, nor
to be taken with Jewish fables or traditions, or the dotages of
their rabbin. Those who are full of years should be full of grace
and goodness, the inner man renewing more and more as the outer
decays. <i>In charity,</i> or love; this is fitly joined with
<i>faith,</i> which works by, and must be seen in, love, love to
God and men, and soundness therein. It must be sincere love,
without dissimulation: love of God for himself, and of men for
God's sake. The duties of the second table must be done in virtue
of those of the first; love to men as men, and to the saints as the
excellent of the earth, in whom must be special delight; and love
at all times, in adversity as well as prosperity. Thus must there
be soundness in charity or love. And <i>in patience.</i> Aged
persons are apt to be peevish, fretful, and passionate; and
therefore need to be on their guard against such infirmities and
temptations. Faith, love, and patience, are three main Christian
graces, and soundness in these is much of gospel perfection. There
is <i>enduring patience</i> and <i>waiting patience,</i> both of
which must be looked after; to <i>bear evils</i> becomingly, and
contentedly to <i>want the good</i> till we are fit for it and it
for us, being <i>followers of those who through faith and patience
inherit the promises.</i> Thus as to the aged men.</p>
<p class="indent" id="Tit.iii-p7">2. To the aged women. These also must be
instructed and warned. Some by these aged women understand the
deaconesses, who were mostly employed in looking after the poor and
attending the sick; but it is rather to be taken (as we render it)
of all aged women professing religion. They must <i>be in behaviour
as becometh holiness:</i> both men and women must accommodate their
behaviour to their profession. Those virtues before mentioned
(<i>sobriety, gravity, temperance, soundness in the faith, charity,
and patience</i>), recommended to aged men, are not proper to them
only, but applicable to both sexes, and to be looked to by aged
women as well as men. Women are to hear and learn their duty from
the word, as well as the men: there is not one way of salvation for
one sex or sort, and another for another; but both must learn and
practise the same things, both as aged and as Christians; the
virtues and duties are common. <i>That the aged women likewise</i>
(as well as the men) <i>be in behaviour as becometh holiness;</i>
or as beseems and is proper for holy persons, such as they profess
to be and should be, keeping a pious decency and decorum in
clothing and gesture, in looks and speech, and all their
deportment, and this from an inward principle and habit of
holiness, influencing and ordering the outward conduct at all
times. Observe, Though express scripture do not occur, or be not
brought, for every word, or look, or fashion in particular, yet
general rules there are according to which all must be ordered; as
<scripRef id="Tit.iii-p7.1" osisRef="Bible:1Cor.10.31" parsed="|1Cor|10|31|0|0" passage="1Co 10:31">1 Cor. x. 31</scripRef>, <i>Whatever
you do, do all to the glory of God.</i> And <scripRef id="Tit.iii-p7.2" osisRef="Bible:Phil.4.8" parsed="|Phil|4|8|0|0" passage="Php 4:8">Phil. iv. 8</scripRef>, <i>Whatsoever things are true,
whatsoever things are honest, whatsoever things are just,
whatsoever things are pure, whatsoever things are lovely,
whatsoever things are of good report, if there be any virtue, and
if there be any praise, think on these things.</i> And here,
whatsoever things are beseeming or unbeseeming holiness form a
measure and rule of conduct to be looked to. <i>Not false
accusers</i>—<b><i>me diabolous,</i></b> no calumniators or sowers
of discord, slandering and backbiting their neighbours, a great and
too common fault; not only loving to speak, but to speak ill, of
people, and to separate very friends. A slanderer is one <i>whose
tongue is set on fire of hell;</i> so much, and so directly, do
these do the devil's work, that for it the devil's name is given to
such. This is a sin contrary to the great duties of love, justice,
and equity between one another; it springs often from malice and
hatred, or envy, and such like evil causes, to be shunned as well
as the effect. <i>Not given to much wine;</i> the word denotes such
addictedness thereto as to be under the power and mastery of it.
This is unseemly and evil in any, but especially in this sex and
age, and was too much to be found among the Greeks of that time and
place. How immodest and shameful, corrupting and destroying purity
both of body and mind! Of what evil example and tendency, unfitting
for the thing, which is a positive duty of aged matrons, namely, to
be <i>teachers of good things!</i> Not public preachers, that is
forbidden (<scripRef id="Tit.iii-p7.3" osisRef="Bible:1Cor.14.34" parsed="|1Cor|14|34|0|0" passage="1Co 14:34">1 Cor. xiv. 34</scripRef>,
<i>I permit not a woman to speak in the church</i>), but otherwise
teach they may and should, that is, by example and good life. Hence
observe, Those whose actions and behaviour become holiness are
thereby teachers of good things; and, besides this, they may and
should also teach by doctrinal instruction at home, and in a
private way. <i>The words of king Lemuel, the prophecy his mother
taught him.</i> Such a woman is praised, <i>She openeth her mouth
with wisdom, and in her tongue is the law of kindness,</i>
<scripRef id="Tit.iii-p7.4" osisRef="Bible:Prov.31.1 Bible:Prov.31.26" parsed="|Prov|31|1|0|0;|Prov|31|26|0|0" passage="Pr 31:1,26">Prov. xxxi. 1, 26</scripRef>.
<i>Teachers of good things</i> are opposed to teachers of things
corrupt, or to what is trifling and vain, of no good use or
tendency, old wives' fables or superstitious sayings and
observances; in opposition to these, their business is, and they
may be called on to it, to be teachers of good things.</p>
<p class="indent" id="Tit.iii-p8">3. There are lessons for young women also,
whom the aged women must teach, instructing and advising them in
the duties of religion according to their years. For teaching such
things aged women have often better access than the men, even than
ministers have, which therefore they must improve in instructing
the young women, especially the young wives; for he speaks of their
duty to their husbands and children. These young women the more
aged must teach, (1.) To bear a good personal character: <i>To be
sober and discreet,</i> contrary to the vanity and rashness which
younger years are subject to: discreet in their judgments and sober
in their affections and behaviour. <i>Discreet</i> and
<i>chaste</i> stand well together; many expose themselves to fatal
temptations by that which at first might be but indiscretion.
<scripRef id="Tit.iii-p8.1" osisRef="Bible:Prov.2.11" parsed="|Prov|2|11|0|0" passage="Pr 2:11">Prov. ii. 11</scripRef>, <i>Discretion
shall preserve thee, understanding shall keep thee from the evil
way. Chaste,</i> and <i>keepers at home,</i> are well joined too.
Dinah, when she went to see the daughters of the land, lost her
chastity. Those whose home is their prison, it is to be feared,
feel that their chastity is their fetters. Not but there are
occasions, and will be, of going abroad; but a gadding temper for
merriment and company sake, to the neglect of domestic affairs, or
from uneasiness at being in her place, is the opposite evil
intended, which is commonly accompanied with, or draws after it,
other evils. <scripRef id="Tit.iii-p8.2" osisRef="Bible:1Tim.5.13-1Tim.5.14" parsed="|1Tim|5|13|5|14" passage="1Ti 5:13,14">1 Tim. v. 13,
14</scripRef>, <i>They learn to be idle, wandering from house to
house; and not only idle, but tattlers also and busybodies,
speaking things which they ought not.</i> Their business is <i>to
guide the house,</i> and they should give no occasion to the enemy
to speak reproachfully. <i>Good,</i> generally, in opposition to
all vice; and specially, in her place, kind, helpful, and
charitable; as Dorcas, <i>full of good works and almsdeeds.</i> It
may also have, as some think, a more particular sense; one of a
meek and yet cheerful spirit and temper, not sullen nor bitter; not
taunting not fretting and galling any; not of a troublesome or
jarring disposition, uneasy in herself and to those about her; but
of a good nature and pleasing conversation, and likewise helpful by
her advice and pains: thus <i>building her house, and doing her
husband good, and not evil, all her days.</i> Thus in their
personal character <i>sober, discreet, chaste, keepers at home,</i>
and <i>good:</i> and, (2.) In their relative capacities: <i>To love
their husbands, and to be obedient to them;</i> and where there is
true love this will be no difficult command. God, in nature, and by
his will, hath made this subordination: <i>I suffer not a woman to
usurp authority over the man</i> (<scripRef id="Tit.iii-p8.3" osisRef="Bible:1Tim.2.12" parsed="|1Tim|2|12|0|0" passage="1Ti 2:12">1
Tim. ii. 12</scripRef>); and the reason is added: <i>For Adam was
first formed, then Eve. Adam was not deceived, but the woman, being
deceived, was in the transgression,</i> <scripRef id="Tit.iii-p8.4" osisRef="Bible:Titus.2.13-Titus.2.14" parsed="|Titus|2|13|2|14" passage="Tit 2:13,14"><i>v.</i> 13, 14</scripRef>. She fell first, and was
the means of seducing the husband. She was given to be a helper,
but proved a most grievous hinderer, even the instrument of his
fall and ruin, on which the bond of subjection was confirmed, and
tied faster on her (<scripRef id="Tit.iii-p8.5" osisRef="Bible:Gen.3.16" parsed="|Gen|3|16|0|0" passage="Ge 3:16">Gen. iii.
16</scripRef>): <i>Thy desire shall be to thy husband, and he shall
rule over thee,</i> with less easiness, it may be, than before. It
is therefore doubly enjoined: <i>first in innocency,</i> when was
settled a subordination of nature, Adam being first formed and then
Eve, and the woman being taken out of the man; <i>and then upon the
fall,</i> the woman being first in the transgression, and seducing
the man; here now began to be a subjection not so easy and
comfortable, being a part of the penalty in her case; yet through
Christ is this nevertheless a sanctified state. <scripRef id="Tit.iii-p8.6" osisRef="Bible:Eph.5.22-Eph.5.23" parsed="|Eph|5|22|5|23" passage="Eph 5:22,23">Eph. v. 22, 23</scripRef>, <i>Wives submit yourselves
unto you own husbands, as unto the Lord,</i> as owning Christ's
authority in them, whose image they bear; <i>for the husband is the
head of the wife, even as Christ is the head of the church: and he
is the saviour of the body.</i> God would have a resemblance of
Christ's authority over the church held forth in the husband's over
the wife. Christ is the head of the church, to protect and save it,
to supply it with all good, and secure or deliver it from evil; and
so the husband over the wife, to keep her from injuries, and to
provide comfortably for her, according to his ability. Therefore,
as the church is subject unto Christ, so let the <i>wives be unto
their own husbands, as is fit in the Lord</i> (<scripRef id="Tit.iii-p8.7" osisRef="Bible:Col.3.18" parsed="|Col|3|18|0|0" passage="Col 3:18">Col. iii. 18</scripRef>), as comports with the law of
Christ, and is for his and the Father's glory. It is not then an
absolute, or unlimited, nor a slavish subjection that is required;
but a loving subordination, to prevent disorder or confusion, and
to further all the ends of the relation. Thus, in reference to the
husbands, wives must be instructed in their duties of love and
subjection to them. <i>And to love their children,</i> not with a
natural affection only, but a spiritual, a love springing from a
holy sanctified heart and regulated by the word; not a fond foolish
love, indulging them in evil, neglecting due reproof and correction
where necessary, but a regular Christian love, showing itself in
their pious education, forming their life and manners aright,
taking care of their souls as well as of their bodies, of their
spiritual welfare as well as of their temporal, of the former
chiefly and in the first place. The reason is added: <i>That the
word of God may not be blasphemed.</i> Failures in such relative
duties would be greatly to the reproach of Christianity. "What are
these the better for this their new religion?" would the infidels
be ready to say. The word of God and the gospel of Christ are pure,
excellent, and glorious, in themselves; and their excellency should
be expressed and shown in the lives and conduct of their
professors, especially in relative duties; failures here being
disgrace. <scripRef id="Tit.iii-p8.8" osisRef="Bible:Rom.2.24" parsed="|Rom|2|24|0|0" passage="Ro 2:24">Rom. ii. 24</scripRef>,
<i>The name of God is blasphemed among the Gentiles through
you.</i> "Judge what a God he is," would they be ready to say, "by
these his servants; and what his word, and doctrine, and religion,
are by these his followers." Thus would Christ <i>be wounded in the
house of his friends.</i> Thus of the duties of the younger
women.</p>
<p class="indent" id="Tit.iii-p9">4. Here is the duty of young men. They are
apt to be eager and hot, thoughtless and precipitant; therefore
they must be earnestly called upon and exhorted to be considerate,
not rash; advisable and submissive, not wilful and head-strong;
humble and mild, not haughty and proud; for there are more young
people ruined by pride than by any other sin. The young should be
grave and solid in their deportment and manners, joining the
seriousness of age with the liveliness and vigour of youth. This
will make even those younger years to pass to good purpose, and
yield matter of comfortable reflection when the evil days come; it
will be preventive of much sin and sorrow, and lay the foundation
for doing and enjoying much good. Such shall not <i>mourn at the
last,</i> but have peace and comfort in death, and after it a
glorious crown of life.</p>
<p class="indent" id="Tit.iii-p10">5. With these instructions to Titus,
respecting what he should teach others—the aged men and women, and
the younger of both sexes (Titus himself probably at this time
being a young man also), the apostle inserts some directions to
himself. He could not expect so successfully to teach others, if he
did not conduct himself well both in his conversation and
preaching. (1.) Here is direction for his conversation: <i>In all
things showing thyself a pattern of good works,</i> <scripRef id="Tit.iii-p10.1" osisRef="Bible:Titus.2.7" parsed="|Titus|2|7|0|0" passage="Tit 2:7"><i>v.</i> 7</scripRef>. Without this, he would
pull down with one hand what he built with the other. Observe,
Preachers of good works must be patterns of them also; good
doctrine and good life must go together. <i>Thou that teachest
another, teachest thou not thyself?</i> A defect here is a great
blemish and a great hindrance. <i>In all things;</i> some read,
<i>above all things,</i> or <i>above all men.</i> Instructing
others in the particulars of their duty is necessary, and, above
all things, example, especially that of the teacher himself, is
needful; hereby both light and influence are more likely to go
together. "Let them see a lively image of those virtues and graces
in thy life which must be in theirs. Example may both teach and
impress the things taught; when they see purity and gravity,
sobriety and all good life, in thee, they may be more easily won
and brought thereto themselves; they may become pious and holy,
sober and righteous, as thou art." Ministers must be examples to
the flock, and the people followers of them, as they are of Christ.
And here is direction, (2.) For his teaching and doctrine, as well
as for his life: <i>In doctrine showing uncorruptness, gravity,
sincerity, sound speech, that cannot be condemned,</i> <scripRef id="Tit.iii-p10.2" osisRef="Bible:Titus.2.7-Titus.2.8" parsed="|Titus|2|7|2|8" passage="Tit 2:7,8"><i>v.</i> 7, 8</scripRef>. They must make it
appear that the design of their preaching is purely to advance the
honour of God, the interest of Christ and his kingdom, and the
welfare and happiness of souls; that this office was not entered
into nor used with secular views, not from ambition nor
covetousness, but a pure aim at the spiritual ends of its
institution. In their preaching, therefore, the display of wit or
parts, or of human learning or oratory, is not to be affected; but
sound speech must be used, which cannot be <i>condemned;</i>
scripture-language, as far as well may be, in expressing
scripture-truths. This is sound speech, that cannot be condemned.
We have more than once these duties of a minister set together.
<scripRef id="Tit.iii-p10.3" osisRef="Bible:1Tim.4.16" parsed="|1Tim|4|16|0|0" passage="1Ti 4:16">1 Tim. iv. 16</scripRef>, <i>Take heed
to thyself, and to thy doctrine:</i> and, <scripRef id="Tit.iii-p10.4" osisRef="Bible:Titus.2.12" parsed="|Titus|2|12|0|0" passage="Tit 2:12"><i>v.</i> 12</scripRef>. of the same chapter, "<i>Let no
man despise thy youth, but be thou an example of believers in
word</i>—in thy speech, as a Christian, being grave, serious, and
to the use of edifying; and in thy preaching, that it be the pure
word of God, or what is agreeable to it and founded on it. Thus be
an example <i>in word:</i> and <i>in conversation,</i> the life
corresponding with the doctrine. In doing this <i>thou shalt both
save thyself and those that hear thee.</i>" In <scripRef id="Tit.iii-p10.5" osisRef="Bible:2Tim.3.10" parsed="|2Tim|3|10|0|0" passage="2Ti 3:10">2 Tim. iii. 10</scripRef>, <i>Thou hast fully known my
doctrine and manner of life</i> (says the same apostle), how
agreeable these have been. And so must it be with others; their
teaching must be agreeable to the word, and their life with their
teaching. This is the true and good minister. <scripRef id="Tit.iii-p10.6" osisRef="Bible:1Thess.2.9-1Thess.2.10" parsed="|1Thess|2|9|2|10" passage="1Th 2:9,10">1 Thess. ii. 9, 10</scripRef>. <i>Labouring night and
day, we preached to you the gospel of God; and you are witnesses,
and God also, how holily, and justly, and unblamably, we behaved
ourselves among you.</i> This must be looked to, as the next words
show, which are, (3.) The reason both for the strictness of the
minister's life and the gravity and soundness of his preaching:
<i>That he who is of the contrary part may be ashamed, having no
evil thing to say of you.</i> Adversaries would be seeking occasion
to reflect, and would do so could they find any thing amiss in
doctrine or life; but, if both were right and good, such ministers
might set calumny itself at defiance; they would have not evil
thing to say justly, and so must be ashamed of their opposition.
Observe, Faithful ministers will have enemies watching for their
halting, such as will endeavour to find or pick holes in their
teaching or behaviour; the more need therefore for them to look to
themselves, that no just occasion be found against them. Opposition
and calumny perhaps may not be escaped; men of corrupt minds will
resist the truth, and often reproach the preachers and professors
of it; but let them see that <i>with well-doing they put to silence
the ignorance of foolish men; that, when they speak evil of them as
evil-doers; those may be ashamed who falsely accuse their good
conversation in Christ.</i> This is the direction to Titus himself,
and so of the duties of free persons, male and female, old and
young. Then follow,</p>
<p class="indent" id="Tit.iii-p11">6. The directions respecting servants.
Servants must not think that their mean and low state puts them
beneath God's notice or the obligations of his laws—that, because
they are servants of men, they are thereby discharged from serving
God. No; servants must know and do their duty to their earthly
masters, but with an eye to their heavenly one: and Titus must not
only instruct and warn earthly masters of their duties, but
servants also of theirs, both in his public preaching and private
admonitions. Servants must attend the ordinances of God for their
instruction and comfort, as well as the masters themselves. In this
direction to Titus there are the duties themselves, to which he
must exhort servants, and a weighty consideration wherewith he was
to enforce them.</p>
<p class="indent" id="Tit.iii-p12">(1.) The duties themselves are these:—</p>
<p class="indent" id="Tit.iii-p13">[1.] <i>To be obedient to their own
masters,</i> <scripRef id="Tit.iii-p13.1" osisRef="Bible:Titus.2.9" parsed="|Titus|2|9|0|0" passage="Tit 2:9"><i>v.</i> 9</scripRef>.
This is the prime duty, that by which they are characterized.
<scripRef id="Tit.iii-p13.2" osisRef="Bible:Rom.6.16" parsed="|Rom|6|16|0|0" passage="Ro 6:16">Rom. vi. 16</scripRef>, <i>His servants
you are whom you obey.</i> There must be inward subjection and
dutiful respect and reverence in the mind and thoughts. "<i>If I be
a master, where is my fear,</i> the dutiful affection you show to
me, together with the suitable outward significations and
expressions of it, in doing what I command you?" This must be in
servants; their will must be subject to their master's will, and
their time and labour at their master's disposal and command.
<scripRef id="Tit.iii-p13.3" osisRef="Bible:1Pet.2.18" parsed="|1Pet|2|18|0|0" passage="1Pe 2:18">1 Pet. ii. 18</scripRef>, <i>Servants,
be subject to your masters with all fear, not only to the good and
gentle, but also to the froward.</i> The duty results from the will
of God, and relation in which, by his providence, he has put such;
not from the quality of the person. If he be a master, the duties
of a servant are to be paid to him as such. Servants therefore are
to be exhorted to be obedient to their own masters. And,</p>
<p class="indent" id="Tit.iii-p14">[2.] <i>To please them well in all
things,</i> in all lawful things, and such as belong to them to
command, or at least as are not contrary to the will of their great
and superior Lord. We are not to understand it either of obeying or
pleasing them absolutely, without any limitation; but always with a
reserve of God's right, which may in no case be entrenched upon. If
his command and the earthly master's come in competition, we are
instructed to obey God rather than man; but then servants must be
upon good grounds in this, that there is an inconsistency, else are
they not held to be excused. And not only must the will of God be
the measure of the servant's obedience, but the reason of it also.
All must be done with a respect to him, in virtue of his authority,
and for pleasing him primarily and chiefly, <scripRef id="Tit.iii-p14.1" osisRef="Bible:Col.3.22-Col.3.24" parsed="|Col|3|22|3|24" passage="Col 3:22-24">Col. iii. 22-24</scripRef>. In serving the earthly
master according to Christ's will, he is served; and such shall be
rewarded by him accordingly. But how are servants to please their
masters in all things, and yet not be men-pleasers? <i>Answer,</i>
Men-pleasers, in the faulty sense, are such as eye men alone, or
chiefly, in what they do, leaving God out, or subordinating him to
man; when the will of man shall carry it, though against God's
will, or man's pleasure is more regarded than his,—when this can
content them, that the earthly master is pleased, though God be
displeased,—or when more care, or more satisfaction, is taken in
man's being pleased than in God's, this is sinful man-pleasing, of
which all must take heed. <scripRef id="Tit.iii-p14.2" osisRef="Bible:Eph.6.5-Eph.6.7" parsed="|Eph|6|5|6|7" passage="Eph 6:5-7">Eph. vi.
5-7</scripRef>, "<i>Servants, be obedient to those that are your
masters according to the flesh, with fear and trembling, with
singleness of your heart, as unto Christ. Not with eye-service, as
men-pleasers</i> (who look at nothing but the favour or displeasure
of men, or at nothing so much as this), <i>but as the servants of
Christ, doing the will of God from the heart; with good will doing
service, as to the Lord, and not to men;</i>" not to them chiefly,
but to Christ, who requires, and who will reward, any good done,
whether by bond or free. Observe therefore, Christian liberty
comports well with civil servitude and subjection. Persons may
serve men, and yet be the servants of Christ; these are not
contrary, but subordinate, so far as serving men is according to
Christ's will and for his sake. Christ came not to destroy or
prejudice civil order and differences. "<i>Art thou called, being a
servant? Care not for it,</i> <scripRef id="Tit.iii-p14.3" osisRef="Bible:1Cor.7.21" parsed="|1Cor|7|21|0|0" passage="1Co 7:21">1 Cor.
vii. 21</scripRef>. Let not this trouble thee, as if it were a
condition unworthy of a Christian, or wherein the person so called
is less pleasing unto God; <i>for he that is called in the Lord,
being a servant, is the Lord's freeman,</i> not free from that
service, but free in it; free spiritually, though not in a civil
sense. <i>Likewise also he that is called, being free, is Christ's
servant;</i> he is bound to him, though he be not under civil
subjection to any; so that, <i>bond or free, all are one in
Christ.</i>" Servants therefore should not regret nor be troubled
at their condition, but be faithful and cheerful in the station
wherein God hath set them, striving to please their masters in all
things. Hard it may be under some churlish Nabals, but it must be
aimed at as much as possible.</p>
<p class="indent" id="Tit.iii-p15">[3.] <i>Not answering again;</i> not
contradicting them, nor disputing it with them; not giving them any
disrespectful or provoking language. Job complained of his
servants, that he <i>called them, and they gave him no answer;</i>
that was faulty another way: <i>Non respondere pro convitio
est—Such silence is contempt:</i> but here it is respect, rather
to take a check or reproof with humble silence, not making any
confident nor bold replies. When conscious of a fault, to palliate
or stand in justification of it doubles it. Yet this not answering
again excludes not turning away wrath with a soft answer, when
season and circumstances admit. Good and wise masters will be ready
to hear and do right; but answering unseasonably, or in an unseemly
manner, or, where the case admits not excuse, to be pert or
confident, shows a want of the humility and meekness which such
relation requires.</p>
<p class="indent" id="Tit.iii-p16">[4.] <i>Not purloining, but showing all
good fidelity.</i> This is another great essential of good
servants, to be <i>honest,</i> never converting that to their own
use which is their master's, nor wasting the goods they are
entrusted with; that is, <i>purloining.</i> They must be just and
true, and do for their masters as they would or should for
themselves. <scripRef id="Tit.iii-p16.1" osisRef="Bible:Prov.28.24" parsed="|Prov|28|24|0|0" passage="Pr 28:24">Prov. xxviii.
24</scripRef>, <i>Whoso robbeth his father or his mother, and
saith, It is no transgression, the same is the companion of a
destroyer;</i> he will be ready to join with him. Thus having such
light thoughts of taking beyond what is right, though it be from a
parent or master, is likely to harden conscience to go further; it
is both wicked in itself, and it tends to more. Be it so that the
master is hard and strait, scarcely making sufficient provision for
servants; yet they must not be their own carvers, nor go about by
theft to right themselves; they must bear their lot, committing
their cause to God for righting and providing for them. I speak not
of cases of extremity, for preserving life, the necessaries for
which the servant has a right to. <i>Not purloining, but showing
all good fidelity;</i> he must not only not steal nor waste, but
must improve his master's goods, and promote his prosperity and
thriving, to his utmost. He that increased not his master's talent
is accused of unfaithfulness, though he had not embezzled nor lost
it. Faithfulness in a servant lies in the ready, punctual, and
thorough execution of his master's orders; keeping his secrets and
counsels, despatching his affairs, and managing with frugality, and
to as much just advantage for his master as he is able; looking
well to his trusts, and preventing, as far as he can, all spoil, or
loss, or damage. This is a way to bring a blessing upon himself, as
the contrary often brings utter ruin. <i>If you have not been
faithful in that which is another man's, who shall give you that
which is your own?</i> <scripRef id="Tit.iii-p16.2" osisRef="Bible:Luke.16.12" parsed="|Luke|16|12|0|0" passage="Lu 16:12">Luke xvi.
12</scripRef>. Thus of the duties themselves, to which servants are
to be exhorted. Then,</p>
<p class="indent" id="Tit.iii-p17">(2.) Here is the consideration with which
Titus was to enforce them: <i>That they may adorn the doctrine of
God our Saviour in all things;</i> that is, that they may recommend
the gospel and Christ's holy religion to the good opinion of those
that are without, by their meek, humble, obedient, and faithful
conduct in all things. Even servants, though they may think that
such as they, in so low and inferior a condition, can do little to
bring repute to Christianity, or adorn the doctrine of Christ, and
set forth the excellences of his truth and ways, yet, if they be
careful to do their duty, it will redound to the glory of God and
the credit of religion. The unbelieving masters would think the
better of that despised way, which was every where spoken against,
when they found that those of their servants who were Christians
were better than their other servants—more obedient and
submissive, more just and faithful, and more diligent in their
places. True religion is an honour to the professors of it; and
they should see that they do not any dishonour to it, but adorn it
rather in all that they are able. Our light must shine among men,
so that they, seeing our good works, may glorify our Father who is
in heaven. And thus of the apostle's directions to Titus, about the
discharge of his office, in reference to several sorts of
persons.</p>
</div><scripCom id="Tit.iii-p17.1" osisRef="Bible:Titus.2.11-Titus.2.14" parsed="|Titus|2|11|2|14" passage="Tit 2:11-14" type="Commentary"/><div class="Commentary" id="Bible:Titus.2.11-Titus.2.14">
<h4 id="Tit.iii-p17.2">Nature and Design of the Gospel; The Holy
Tendency of the Gospel; Nature of Christ's
Redemption. (<span class="smallcaps" id="Tit.iii-p17.3">a.
d.</span> 66.)</h4>
<p class="passage" id="Tit.iii-p18">11 For the grace of God that bringeth salvation
hath appeared to all men,   12 Teaching us that, denying
ungodliness and worldly lusts, we should live soberly, righteously,
and godly, in this present world;   13 Looking for that
blessed hope, and the glorious appearing of the great God and our
Saviour Jesus Christ;   14 Who gave himself for us, that he
might redeem us from all iniquity, and purify unto himself a
peculiar people, zealous of good works.</p>
<p class="indent" id="Tit.iii-p19">Here we have the grounds or considerations
upon which all the foregoing directions are urged, taken from the
nature and design of the gospel, and the end of Christ's death.</p>
<p class="indent" id="Tit.iii-p20">I. From the nature and design of the
gospel. Let young and old, men and women, masters and servants, and
Titus himself, let all sorts do their respective duties, for this
is the very aim and business of Christianity, to instruct, and
help, and form persons, under all distinctions and relations, to a
right frame and conduct. For this,</p>
<p class="indent" id="Tit.iii-p21">1. They are put under the dispensation of
<i>the grace of God,</i> so the gospel is called, <scripRef id="Tit.iii-p21.1" osisRef="Bible:Eph.3.2" parsed="|Eph|3|2|0|0" passage="Eph 3:2">Eph. iii. 2</scripRef>. It is grace in respect of
the spring of it—the free favour and good-will of God, not any
merit or desert in the creature; as manifesting and declaring this
good-will in an eminent and signal manner; and as it is the means
of conveying and working grace in the hearts of believers. Now
grace is obliging and constraining to goodness: <i>Let not sin
reign, but yield yourselves unto God; for you are not under the
law, but under grace,</i> <scripRef id="Tit.iii-p21.2" osisRef="Bible:Rom.6.12-Rom.6.14" parsed="|Rom|6|12|6|14" passage="Ro 6:12-14">Rom. vi.
12-14</scripRef>. <i>The love of Christ constrains us</i> not to
live to self, but to him (<scripRef id="Tit.iii-p21.3" osisRef="Bible:2Cor.5.14-2Cor.5.15" parsed="|2Cor|5|14|5|15" passage="2Co 5:14,15">2 Cor. v.
14, 15</scripRef>); without this effect, grace is received in
vain.</p>
<p class="indent" id="Tit.iii-p22">2. This gospel grace <i>brings
salvation</i> (reveals and offers it to sinners and ensures it to
believers)—salvation from sin and wrath, from death and hell.
Hence it is called <i>the word of life;</i> it brings to faith, and
so to life, the life of holiness now and of happiness hereafter.
The law is the ministration of death, but the gospel the
ministration of life and peace. This therefore must be received as
salvation (its rules minded, its commands obeyed), that the end of
it may be obtained, <i>the salvation of the soul.</i> And more
inexcusable will the neglecters of this grace of God bringing
salvation now be, since,</p>
<p class="indent" id="Tit.iii-p23">3. <i>It hath appeared,</i> or shone out
more clearly and illustriously than ever before. The old
dispensation was comparatively dark and shadowy; this is a clear
and shining light; and, as it is now more bright, so more diffused
and extensive also. For,</p>
<p class="indent" id="Tit.iii-p24">4. It hath appeared <i>to all men;</i> not
to the Jews only, as the glory of God appeared at mount Sinai to
that particular people, and out of the view of all others; but
gospel grace is open to all, and all are invited to come and
partake of the benefit of it, Gentiles as well as Jews. The
publication of it is free and general: <i>Disciple all nations:
Preach the gospel to every creature.</i> The pale is broken down;
there is no such enclosure now as formerly. <i>The preaching of
Jesus Christ, which was kept secret since the world began, now is
made manifest, and by the scriptures of the prophets, according to
the commandment of the everlasting God, made known to all nations
for the obedience of faith,</i> <scripRef id="Tit.iii-p24.1" osisRef="Bible:Rom.16.25-Rom.16.26" parsed="|Rom|16|25|16|26" passage="Ro 16:25,26">Rom. xvi. 25, 26</scripRef>. The doctrine of grace
and salvation by the gospel is for all ranks and conditions of men
(slaves and servants, as well as masters), therefore engaging and
encouraging all to receive and believe it, and walk suitably to it,
adorning it in all things.</p>
<p class="indent" id="Tit.iii-p25">5. This gospel revelation is to
<i>teach,</i> and not by way of information and instruction only,
as a schoolmaster does his scholars, but by way of precept and
command, as a sovereign who gives laws to his subjects. It directs
what to shun and what to follow, what to avoid and what to do. The
gospel is not for speculation only or chiefly, but for practice and
right ordering of life; for it teaches us,</p>
<p class="indent" id="Tit.iii-p26">(1.) To abandon sin: <i>Denying ungodliness
and worldly lusts;</i> to renounce and have no more to do with
these, as we have had: <i>Put off, concerning the former
conversation, the old man which is corrupt;</i> that is, the whole
body of sins, here distributed into <i>ungodliness</i> and
<i>worldly lusts.</i> "Put away ungodliness and irreligion, all
unbelief, neglect or disesteem of the divine Being, not loving, nor
fearing, nor trusting in him, nor obeying him as we should,
neglecting his ordinances, slighting his worship, profaning his
name or day. Thus deny ungodliness (hate and put it away); <i>and
worldly lusts,</i> all corrupt and vicious desires and affections
that prevail in worldly men, and carry out to worldly things <i>the
lust of the flesh also, and of the eye, and the pride of life,</i>
all sensuality and filthiness, covetous desires and ambition,
seeking and valuing more the praise of men than of God; put away
all these." An earthly sensual conversation suits not a heavenly
calling. <i>Those that are Christ's have crucified the flesh with
the affections and lusts.</i> They have done it by
covenant-engagement and promise, and have initially and
prevailingly done it in act; they are going on in the work,
cleansing themselves more and more from all filthiness of flesh and
spirit. Thus the gospel first unteaches that which is evil, to
abandon sin; and then,</p>
<p class="indent" id="Tit.iii-p27">(2.) To make conscience of that which is
good: <i>To live soberly, righteously, and godly,</i> &amp;c.
Religion is not made up of negatives only; there must be doing good
as well as eschewing evil; in these conjunctly is sincerity proved
and the gospel adorned. We should live soberly with respect to
ourselves, in the due government of our appetites and passions,
keeping the limits of moderation and temperance, avoiding all
inordinate excesses; and righteously towards all men, rendering to
all their due, and injuring none, but rather doing good to others,
according to our ability and their need: this seems a part of
justice and righteousness, for we are not born for ourselves alone,
and therefore may not live to ourselves only. <i>We are members one
of another,</i> and <i>must seek every man another's wealth,</i>
<scripRef id="Tit.iii-p27.1" osisRef="Bible:1Cor.10.24 Bible:1Cor.12.25" parsed="|1Cor|10|24|0|0;|1Cor|12|25|0|0" passage="1Co 10:24,12:25">1 Cor. x. 24; xii.
25</scripRef>. The public, especially, which includes the interests
of all, must have the regards of all. Selfishness is a sort of
unrighteousness; it robs others of that share in us which is their
due. How amiable then will a just and righteous conduct be! It
secures and promotes all interests, not particular only, but
general and public, and so contributes to the peace and happiness
of the world. Live righteously therefore as well as soberly. And
godly towards God, in the duties of his worship and service.
Regards to him indeed should run through all. <i>Whether you eat,
or drink, or whatsoever you do, do all to the glory of God,</i>
<scripRef id="Tit.iii-p27.2" osisRef="Bible:1Cor.10.31" parsed="|1Cor|10|31|0|0" passage="1Co 10:31">1 Cor. x. 31</scripRef>. Personal and
relative duties must be done in obedience to his commands, with due
aim at pleasing and honouring him, from principles of holy love and
fear of him. But there is an express and direct duty also that we
owe to God, namely, belief and acknowledgment of his being and
perfections, paying him internal and external worship and
homage,—loving, fearing, and trusting in him,—depending on him,
and devoting ourselves to him,—observing all those religious
duties and ordinances that he has appointed,—praying to him,
praising him, and meditating on his word and works. This is
godliness, looking and coming to God, as our state now is, not
immediately, but as he has manifested himself in Christ; so does
the gospel direct and require. To go to God in any other way,
namely, by saints or angels, is unsuitable, yea, contrary to the
gospel rule and warrant. All communications from God to us are
through his Son, and our returns must also be by him. God in Christ
we must look at as the object of our hope and worship. Thus must we
exercise ourselves to godliness, without which there can be no
adorning of that gospel which is according to it, which teaches and
requires such a deportment. A gospel conversation must needs be a
godly conversation, expressing our love and fear and reverence of
God, our hope and trust and confidence in him, as manifested in his
Son. <i>We are the circumcision</i> (who have in truth what was
signified by that sacrament) <i>who worship God in the Spirit, and
rejoice in Christ Jesus, and have no confidence in the flesh.</i>
See in how small a compass our duty is comprised; it is put into
few words, <i>denying ungodliness and worldly lusts, and living
soberly, righteously, and godly, in this present world.</i> The
gospel teaches us not only how to believe and hope well, but also
to live well, as becomes that faith and hope in this present world,
and as expectants of another and better. There is the world that
now is, and that which is to come; the present is the time and
place of our trial, and the gospel teaches us to live well here,
not, however, as our final state, but with an eye chiefly to a
future: for it teaches us in all,</p>
<p class="indent" id="Tit.iii-p28">(3.) To look for the glories of another
world, to which a sober, righteous, and godly life in this is
preparative: <i>Looking for that blessed hope, and the glorious
appearing of the great God and our Saviour Jesus Christ.</i> Hope,
by a metonymy, is put for the thing hoped for, namely, heaven and
the felicities thereof, called emphatically <i>that hope,</i>
because it is the great thing we look and long and wait for; and a
<i>blessed hope,</i> because, when attained, we shall be completely
happy for ever. <i>And the glorious appearing of the great God and
our Saviour Jesus Christ.</i> This denotes both the time of the
accomplishing of our hope and the sureness and greatness of it: it
will be at the second appearing of Christ, when he shall come <i>in
his own glory, and in his Father's, and of the holy angels,</i>
<scripRef id="Tit.iii-p28.1" osisRef="Bible:Luke.9.26" parsed="|Luke|9|26|0|0" passage="Lu 9:26">Luke ix. 26</scripRef>. His own glory
which he had before the world was; and his Father's, being <i>the
express image of his person,</i> and as God-man, his delegated
ruler and Judge; and of the holy angels, as his ministers and
glorious attendants. His first coming was in meanness, to satisfy
justice and purchase happiness; his second will be in majesty, to
bestow and instate his people in it. <i>Christ was once offered to
bear the sins of many; and unto those that look for him will he
appear the second time, without sin, unto salvation,</i> <scripRef id="Tit.iii-p28.2" osisRef="Bible:Heb.9.28" parsed="|Heb|9|28|0|0" passage="Heb 9:28">Heb. ix. 28</scripRef>. <i>The great God and our
Saviour</i> (or <i>even our Saviour</i>) <i>Jesus Christ;</i> for
they are not two subjects, but one only, as appears by the single
article, <b><i>tou megalou Theou kai Soteros,</i></b> not <b><i>kai
tou Soteros,</i></b> and so is <b><i>kai</i></b> rendered <scripRef id="Tit.iii-p28.3" osisRef="Bible:1Cor.15.24" parsed="|1Cor|15|24|0|0" passage="1Co 15:24">1 Cor. xv. 24</scripRef>, <i>When he shall have
delivered up the kingdom to God, even the Father;</i> <b><i>to Theo
kai Patri.</i></b> Christ then is the <i>great God,</i> not
figuratively, as magistrates and others are sometimes called gods,
or as appearing and acting in the name of God, but properly and
absolutely, <i>the true God</i> (<scripRef id="Tit.iii-p28.4" osisRef="Bible:1John.5.20" parsed="|1John|5|20|0|0" passage="1Jo 5:20">1
John v. 20</scripRef>), <i>the mighty God</i> (<scripRef id="Tit.iii-p28.5" osisRef="Bible:Isa.9.6" parsed="|Isa|9|6|0|0" passage="Isa 9:6">Isa. ix. 6</scripRef>), <i>who, being in the form of God,
thought it not robbery to be equal with God,</i> <scripRef id="Tit.iii-p28.6" osisRef="Bible:Phil.2.6" parsed="|Phil|2|6|0|0" passage="Php 2:6">Phil. ii. 6</scripRef>. In his second coming he will
reward his servants, and bring them to glory with him. Observe,
[1.] There is a common and blessed hope for all true Christians in
the other world. If in this life only they had hope in Christ, they
were of all men the most miserable, <scripRef id="Tit.iii-p28.7" osisRef="Bible:1Cor.15.19" parsed="|1Cor|15|19|0|0" passage="1Co 15:19">1
Cor. xv. 19</scripRef>. By hope is meant the thing hoped for,
namely, Christ himself, who is called <i>our hope</i> (<scripRef id="Tit.iii-p28.8" osisRef="Bible:1Tim.1.1" parsed="|1Tim|1|1|0|0" passage="1Ti 1:1">1 Tim. i. 1</scripRef>), and blessedness in and
through him, even riches of glory (<scripRef id="Tit.iii-p28.9" osisRef="Bible:Eph.1.18" parsed="|Eph|1|18|0|0" passage="Eph 1:18">Eph. i. 18</scripRef>), hence fitly termed here <i>that
blessed hope.</i> [2.] The design of the gospel is to stir up all
to a good life by this blessed hope. <i>Gird up the loins of your
mind, be sober, and hope to the end for the grace that is to be
brought unto you at the revelation of Jesus Christ,</i> <scripRef id="Tit.iii-p28.10" osisRef="Bible:1Pet.1.13" parsed="|1Pet|1|13|0|0" passage="1Pe 1:13">1 Pet. i. 13</scripRef>. To the same purport
here, <i>Denying ungodliness and worldly lusts, live soberly,
righteously, and godly, in this present world, looking for the
blessed hope;</i> not as mercenaries, but as dutiful and thankful
Christian. <i>What manner of persons ought you to be in all holy
conversation and godliness, looking for and hastening to the coming
of the day of God!</i> <scripRef id="Tit.iii-p28.11" osisRef="Bible:2Pet.3.11-2Pet.3.12" parsed="|2Pet|3|11|3|12" passage="2Pe 3:11,12">2 Pet. iii.
11, 12</scripRef>. Looking and hastening, that is, expecting and
diligently preparing for it. [3.] At, and in, the glorious
appearing of Christ will the blessed hope of Christians be
attained; for their felicity will be this, <i>To be where he is,
and to behold his glory,</i> <scripRef id="Tit.iii-p28.12" osisRef="Bible:John.17.24" parsed="|John|17|24|0|0" passage="Joh 17:24">John
xvii. 24</scripRef>. The glory of the great God and our Saviour
will then break out as the sun. Though in the exercise of his
judiciary power he will appear as the Son of man, yet will he be
mightily declared to be the Son of God too. The divinity, which on
earth was much veiled, will shine out then as the sun in its
strength. Hence the work and design of the gospel are to raise the
heart to wait for this second appearing of Christ. <i>We are
begotten again to a lively hope of it</i> (<scripRef id="Tit.iii-p28.13" osisRef="Bible:1Pet.1.3" parsed="|1Pet|1|3|0|0" passage="1Pe 1:3">1 Pet. i. 3</scripRef>), turned to <i>serve the living
God, and wait for his Son from heaven,</i> <scripRef id="Tit.iii-p28.14" osisRef="Bible:1Thess.1.9-1Thess.1.10" parsed="|1Thess|1|9|1|10" passage="1Th 1:9,10">1 Thess. i. 9, 10</scripRef>. Christians are marked by
this, expecting their Master's coming (<scripRef id="Tit.iii-p28.15" osisRef="Bible:Luke.12.36" parsed="|Luke|12|36|0|0" passage="Lu 12:36">Luke xii. 36</scripRef>), <i>loving his appearance,</i>
<scripRef id="Tit.iii-p28.16" osisRef="Bible:2Tim.4.8" parsed="|2Tim|4|8|0|0" passage="2Ti 4:8">2 Tim. iv. 8</scripRef>. Let us then
look to this hope; let our loins be girt, and our lights burning,
and ourselves like those who wait for their Lord; the day or hour
we know not, but <i>he that shall come will come, and will not
tarry,</i> <scripRef id="Tit.iii-p28.17" osisRef="Bible:Heb.10.37" parsed="|Heb|10|37|0|0" passage="Heb 10:37">Heb. x. 37</scripRef>.
[4.] The comfort and joy of Christians are that their Saviour is
the great God, and will gloriously manifest himself at his second
coming. Power and love, majesty and mercy, will then appear
together in the highest lustre, to the terror and confusion of the
wicked, but to the everlasting triumph and rejoicing of the godly.
Were he not thus the great God, and not a mere creature, he could
not be their Saviour, nor their hope. Thus of the considerations to
enforce the directions of all sorts to their respective duties from
the nature and design of the gospel. And herewith is connected
another ground, namely,</p>
<p class="indent" id="Tit.iii-p29">II. From the end of Christ's death: <i>Who
gave himself for us, that he might redeem us from all iniquity, and
purify unto himself a peculiar people, zealous of good works,</i>
<scripRef id="Tit.iii-p29.1" osisRef="Bible:Titus.2.14" parsed="|Titus|2|14|0|0" passage="Tit 2:14"><i>v.</i> 14</scripRef>. To bring us
to holiness and happiness was the end of Christ's death, as well as
the scope of his doctrine. Here we have,</p>
<p class="indent" id="Tit.iii-p30">1. The purchaser of salvation—Jesus
Christ, <i>that great God and our Saviour,</i> who saves not simply
as God, much less as man alone; but as God-man, two natures in one
person: man, that he might obey, and suffer, and die, for man, and
be meet to deal with him and for him; and God, that he might
support the manhood, and give worth and efficacy to his
undertakings, and have due regard to the rights and honour of the
deity, as well as the good of his creature, and bring about the
latter to the glory of the former. Such a one became us; and this
was,</p>
<p class="indent" id="Tit.iii-p31">2. The price of our redemption: <i>He gave
himself.</i> The Father gave him, but he gave himself too; and, in
the freeness and voluntariness, as well as the greatness of the
offering, lay the acceptableness and merit of it. <i>Therefore doth
my Father love me, because I lay down my life, that I might take it
again. No man taketh it from me, but I lay it down of myself,</i>
<scripRef id="Tit.iii-p31.1" osisRef="Bible:John.10.17-John.10.18" parsed="|John|10|17|10|18" passage="Joh 10:17,18">John x. 17, 18</scripRef>. So
<scripRef id="Tit.iii-p31.2" osisRef="Bible:John.17.19" parsed="|John|17|19|0|0" passage="Joh 17:19">John xvii. 19</scripRef>, "<i>For
their sakes I sanctify myself,</i> or separate and devote myself to
this work, to be both a priest and a sacrifice to God for the sins
of men." The human nature was the offering, and the divine the
altar, sanctifying the gift, and the whole the act of the person.
<i>He gave himself a ransom for all,</i> <scripRef id="Tit.iii-p31.3" osisRef="Bible:1Tim.2.6" parsed="|1Tim|2|6|0|0" passage="1Ti 2:6">1 Tim. ii. 6</scripRef>. <i>Once in the end of the world
hath he appeared, to put away sin by the sacrifice of himself.</i>
He was the priest and sacrifice too. <i>We are redeemed, not with
silver and gold, but the precious blood of Christ</i> (<scripRef id="Tit.iii-p31.4" osisRef="Bible:1Pet.1.18-1Pet.1.19" parsed="|1Pet|1|18|1|19" passage="1Pe 1:18,19">1 Pet. i. 18, 19</scripRef>), called <i>the
blood of God</i> (<scripRef id="Tit.iii-p31.5" osisRef="Bible:Acts.20.28" parsed="|Acts|20|28|0|0" passage="Ac 20:28">Acts xx.
28</scripRef>), that is, of him who is God.</p>
<p class="indent" id="Tit.iii-p32">3. The persons for whom: <i>For us,</i> us
poor perishing sinners, gone off from God, and turned rebels
against him. He gave himself <i>for us,</i> not only for our good,
but in our stead. Messiah was cut off, not for himself, but for us.
<i>He suffered, the just for the unjust, that he might bring us to
God,</i> <scripRef id="Tit.iii-p32.1" osisRef="Bible:1Pet.3.18" parsed="|1Pet|3|18|0|0" passage="1Pe 3:18">1 Pet. iii. 18</scripRef>.
<i>He was made sin for us</i> (an offering and sacrifice for sin),
<i>that we might be made the righteousness of God in him,</i>
<scripRef id="Tit.iii-p32.2" osisRef="Bible:2Cor.5.21" parsed="|2Cor|5|21|0|0" passage="2Co 5:21">2 Cor. v. 21</scripRef>. Wonderful
condescension and grace! <i>He loved us, and gave himself for
us;</i> what can we do less than love and give up ourselves to him?
Especially considering,</p>
<p class="indent" id="Tit.iii-p33">4. The ends of his giving himself for us,
(1.) <i>That he might redeem us from all iniquity.</i> This is
fitted to the first lesson, <i>denying ungodliness and worldly
lusts.</i> Christ gave himself to redeem us from these, therefore
put them away. To love and live in sin is to trample under foot
redeeming blood, to despise and reject one of the greatest benefits
of it, and to act counter to its design. But how could the short
sufferings of Christ redeem us from all iniquity? <i>Answer,</i>
Through the infinite dignity of his person. He who was God
suffered, though not as God. The acts and properties of either
nature are attributed to the person. God purchased his church
<i>with his own blood,</i> <scripRef id="Tit.iii-p33.1" osisRef="Bible:Acts.20.28" parsed="|Acts|20|28|0|0" passage="Ac 20:28">Acts xx.
28</scripRef>. Could payment be made at once, no need of suffering
for ever. A mere creature could not do this, from the finiteness of
his nature; but God-man could. <i>The great God and our Saviour
gave himself for us:</i> this accounts for it. <i>By one offering
he hath for ever perfected those that are sanctified,</i> <scripRef id="Tit.iii-p33.2" osisRef="Bible:Heb.9.25-Heb.9.26 Bible:Heb.10.14" parsed="|Heb|9|25|9|26;|Heb|10|14|0|0" passage="Heb 9:25,26,10:14">Heb. ix. 25, 26; x. 14</scripRef>. He
needed not to offer himself often, nor could he be holden of death,
when he had once undergone it. Happy end and fruit of Christ's
death, redemption from all iniquity! Christ died for this: and,
(2.) <i>To purify to himself a peculiar people.</i> This enforces
the second lesson: <i>To live soberly, righteously, and godly, in
this present world.</i> Christ died to purify as well as to
pardon—to obtain grace, to heal the nature, as well as to free
from guilt and condemnation. He gave himself for his church, <i>to
cleanse it.</i> Thus does he make <i>to himself a peculiar
people,</i> by purifying them. Thus are they distinguished from the
world that lies in wickedness; they are born of God, and
assimilated to him, bear his image, are holy as their heavenly
Father is holy. Observe, Redemption from sin and sanctification of
the nature go together, and both make a peculiar people unto God:
freedom from guilt and condemnation, freedom from the power of
lusts, and purification of soul by the Spirit. These are <i>a
chosen generation, a royal priesthood, a holy nation,</i> and so
<i>a peculiar people.</i> And, (3.) <i>Zealous of good works.</i>
This peculiar people, as they are made so by grace purifying them,
so must they be seen to be so by doing good, and a zeal therein.
Observe, The gospel is not a doctrine of licentiousness, but of
holiness and good life. We are redeemed from our vain conversation,
to serve God <i>in holiness and righteousness all the days of our
life.</i> Let us see then that we do good, and have zeal in it;
only looking that zeal be guided by knowledge and spirited with
love, directed to the glory of God, and always in some good thing.
And thus of the motive to the duties directed, from the end of
Christ's death.</p>
</div><scripCom id="Tit.iii-p33.3" osisRef="Bible:Titus.2.15" parsed="|Titus|2|15|0|0" passage="Tit 2:15" type="Commentary"/><div class="Commentary" id="Bible:Titus.2.15">
<h4 id="Tit.iii-p33.4">Exhortation to Various
Duties. (<span class="smallcaps" id="Tit.iii-p33.5">a.
d.</span> 66.)</h4>
<p class="passage" id="Tit.iii-p34">15 These things speak, and exhort, and rebuke
with all authority. Let no man despise thee.</p>
<p class="indent" id="Tit.iii-p35">The apostle closes the chapter (as he began
it) with a summary direction to Titus upon the whole, in which we
have the matter and manner of ministers' teaching, and a special
instruction to Titus in reference to himself.</p>
<p class="indent" id="Tit.iii-p36">I. The matter of ministers' teaching:
<i>These thing,</i> namely, those before mentioned: not Jewish
fables and traditions, but the truths and duties of the gospel, of
avoiding sin, and living soberly, righteously, and godly, in this
present world. Observe, Ministers in their preaching must keep
close to the word of God. <i>If any man speak, let him speak as the
oracles of God,</i> <scripRef id="Tit.iii-p36.1" osisRef="Bible:1Pet.4.11" parsed="|1Pet|4|11|0|0" passage="1Pe 4:11">1 Pet. iv.
11</scripRef>, and not the figments and inventions of his own
brain.</p>
<p class="indent" id="Tit.iii-p37">II. The manner; by doctrine, and
exhortation, and reproof with all authority. <scripRef id="Tit.iii-p37.1" osisRef="Bible:2Tim.3.16" parsed="|2Tim|3|16|0|0" passage="2Ti 3:16">2 Tim. iii. 16</scripRef>, <i>All scripture is given by
inspiration of God, and is profitable for doctrine, for reproof,
for correction, and for instruction in righteousness;</i> that is,
to teach sound doctrine, to convince of sin and refute error, to
reform the life, and to carry forward in what is just and good;
<i>that the man of God</i> (the Christian or minister) <i>may be
perfect, thoroughly furnished to all good works</i> that are to be
practised by himself or to be taught to others. Here is what will
furnish for all parts of his duty, and the right discharge of them.
"<i>These things speak,</i> or teach; shun not to declare the whole
counsel of God." The great and necessary truths and duties of the
gospel, especially, these <i>speak and exhort,</i>
<b><i>parakalei,</i></b> <i>press with much earnestness.</i>
Ministers must not be cold and lifeless in delivering heavenly
doctrine and precepts, as if they were indifferent things or of
little concern; but they must urge them with earnestness suitable
to their nature and importance; they must call upon persons to mind
and heed, and not be <i>hearers only, deceiving themselves; but
doers of the word, that they may be blessed therein. And
rebuke;</i> convince and reprove such as contradict or gainsay, or
neglect and do not receive the truth as they should, or retain it
in unrighteousness—those who hear it not with such a believing and
obedient mind and heart as they ought, but, instead of this (it may
be) live in contrary practices, showing themselves stubborn and
disobedient, and to every good work reprobate. <i>Rebuke with all
authority,</i> as coming in the name of God, and armed with his
threatenings and discipline, whoever make light of which will do it
at their peril. Ministers are reprovers in the gate.</p>
<p class="indent" id="Tit.iii-p38">III. Here is a special instruction to Titus
in reference to himself: "<i>Let no man despise thee;</i> that is,
give no occasion to do so, nor suffer it without reproof,
considering that <i>he who despiseth despiseth not man, but
God.</i>" Or thus, "<i>Speak and exhort these things,</i> press
them upon all, as they may respectively be concerned; with boldness
and faithfulness reprove sin, and carefully look to thyself and thy
own conduct, and then none will despise thee." The most effectual
way for ministers to secure themselves from contempt is to keep
close to the doctrine of Christ, and imitate his example—to preach
and live well, and do their duty with prudence and courage; this
will best preserve both their reputation and their comfort.</p>
<p class="indent" id="Tit.iii-p39">Perhaps too an admonition might be here
intended to the people—that Titus, though young, and but a
substitute of the apostle, yet should not be condemned by them, but
considered and respected as a faithful minister of Christ, and
encouraged and supported in his work and office. "<i>Know those
that labour among you, and are over you in the Lord, and admonish
you; and esteem them</i> <i>very highly in love for their work's
sake,</i> <scripRef id="Tit.iii-p39.1" osisRef="Bible:1Thess.5.12-1Thess.5.13" parsed="|1Thess|5|12|5|13" passage="1Th 5:12,13">1 Thess. v. 12,
13</scripRef>. Mind their teaching, respect their persons, support
them in their function, and, what in you lies, further their
endeavours for the honour of God and the salvation of souls."</p>
</div></div2>