Titus 2

Tit 2:9, Tit 2:10. What the Gospel of the grace of God teaches all men, Tit 2:11, Tit 2:12. The glorious prospect held out by it; salvation from all sin, and final glory, Tit 2:13-15. Verse 1 But speak thou the things - This is a conclusion drawn from the preceding chapter: the Judaizing teachers not only taught a false doctrine, but they led an unholy life; Titus was to act directly opposite; he must teach a sacred doctrine, and the things which become it; he must proclaim the truth, and illustrate that truth. The people must not only be well instructed, but they must be holy in their lives. Principle and practice must go hand in hand. Verse 2 That the aged men be sober - It is very likely that the word aged is to be taken here in its literal sense; that it refers to advanced years, and not to any office in the Church: the whole context seems to require this sense. For an old man to be a drunkard, a light and trifling person, and a glutton, and not to be sober, grave, and temperate, is not only blamable but monstrous. Seneca has well said: Luxuriosus adolescens peccat; senew insanit. "A young man addicted to a life of luxury transgresses; an old man thus addicted runs mad." Verse 3 The aged women likewise - I believe elderly women are meant, and not deaconesses. That they be in behavior - Εν καταστηματι ἱεροπρεπεις· That they be in their dress, gait, and general deportment, such as their holy calling requires; that they be not like the world, but like the Church, decent without, and adorned with holiness within. Not false accusers - Μη διαβολους· Not devils; we have had the same expression applied in the same way, 1Tim 3:11 (note). Not given to much wine - Μη οινῳ πολλῳ δεδουλωμενας· Not enslaved by much wine, not habitual drunkards or tipplers; habit is a species of slavery. Both among the Greeks and Romans old women were generally reputed to be fond of much wine; hence the ancient scholiast on Homer, Il. vi., speaking of old women, says: Χαιρει τῳ οινῳ ἡ ἡλικια αυτη· At this age they delight in wine; which words Ovid seems to have translated literally: Vinosior aetas haec erat. It is likely, therefore, that it was customary among the elderly women, both Greeks and Romans, to drink much wine, and because it was inconsistent with that moderation, which the Gospel requires, the apostle forbids it: doubtless it was not considered criminal among them, because it was a common practice; and we know that the Greek philosophers and physicians, who denied wine to young persons, judged it to be necessary for the aged. See the note on 1Tim 5:23. Verse 4 That they may teach the young women to be sober - That it was natural for the young to imitate the old will be readily allowed; it was therefore necessary that the old should be an example of godly living to the young. St. Jerome, taking it for granted that drunkenness and impurity are closely connected, asks this serious question: Quomodo potest docere anus adolescentulas castitatem, cum, si ebrietatem vetulae mulieris adolescentula fuerit imitata, pudica esse non possit? "How can an elderly woman teach young women chastity, when, if the young woman should imitate the drunkenness of the matron, it would be impossible for her to be chaste?" To love their husbands - The duties recommended in this and the following verses are so plain as to need no comment; and so absolutely necessary to the character of a wife, that no one deserves the name who does not live in the practice of them. Verse 5 Keepers at home - Οικουρους. A woman who spends much time in visiting, must neglect her family. The idleness, dirtiness, impudence, and profligacy of the children, will soon show how deeply criminal the mother was in rejecting the apostle's advice. Instead of οικουρους, keepers of the house, or keepers at home, ACD*EFG, and several of the Itala, have οικουργους, workers at home; not only staying in the house and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family. That the word of God be not blasphemed - The enemies of the Gospel are quick-eyed to spy out imperfections in its professors; and, if they find women professing Christianity living an irregular life, they will not fail to decry the Christian doctrine on this account: "Behold your boasted religion! it professes to reform all things, and its very professors are no better than others! Our heathenism is as good as your Christianity." These are cutting reproaches; and much they will have to answer for who give cause for these blasphemies. Verse 6 Young men - exhort to be sober-minded - Reformation should begin with the old; they have the authority, and they should give the example. The young of both sexes must also give an account of themselves to God; sober-mindedness in young men is a rare qualification, and they who have it not plunge into excesses and irregularities which in general sap the foundation of their constitution, bring on premature old age, and not seldom lead to a fatal end. Verse 7 In all things showing thyself a pattern - As the apostle had given directions relative to the conduct of old men, Tit 2:2, of old women, Tit 2:3, of young women, Tit 2:4, and of young men, Tit 2:6, the words περι παντα, which we translate in all things, should be rather considered in reference to the above persons, and the behavior required in them: showing thyself a pattern of good works to all these persons - being, in sobriety, gravity, temperance, what thou requirest others to be. In doctrine showing uncorruptness - Mixing nothing with the truth; taking nothing from it; adding nothing to it; and exhibiting it in all its connection, energy, and fullness. Verse 8 Sound speech - Λογον ὑγιη· Sound or healing doctrine. Human nature is in a state of disease; and the doctrine of the Gospel is calculated to remove the disease, and restore all to perfect health and soundness. All false doctrines leave men under the influence of this spiritual disease; the unadulterated doctrine of the Gospel alone can heal men. He that is of the contrary part - Whether this may refer to the Judaizing teachers in general, or to some one who might, by his false doctrine, have been disturbing the peace of the Churches in Crete, we cannot tell. Having no evil thing to say of you - Against a person who is sound in his doctrine, and holy in his life, no evil can be justly alleged. He who reports evil of such a person must be confounded when brought to the test. Instead of περι ὑμων, of You, περι ἡμων, of Us, is the reading of CDEFG, and about forty others; with both the Syriac, all the Arabic, Slavonic, Vulgate, Itala, and several of the primitive fathers. This reading makes a better sense, and is undoubtedly genuine. Verse 9 Exhort servants to be obedient - The apostle refers to those who were slaves, and the property of their masters; even these are exhorted to be obedient ιδιοις δεσποταις, to their own despots, though they had no right over them on the ground of natural justice. Please them well in all things - They were to endeavor to do this in all things, though they could not hope to succeed in every thing. Not answering again - Μη αντιλεγοντας· Not contradicting or gainsaying. This is no part of a servant's duty; a servant is hired to do his master's work, and this his master has a right to appoint. Verse 10 Not purloining - Μη νοσφιζομενους· Neither giving away, privately selling, nor in any way wasting, the master's goods. The word signifies, not only stealing but embezzling another's property; keeping back a part of the price of any commodity sold on the master's account. In Act 5:2, we translate it, to keep back part of the price; the crime of which Ananias and Sapphira were guilty. It has been remarked that among the heathens this species of fraud was very frequent; and servants were so noted for purloining and embezzling their master's property that fur, which signifies a thief, was commonly used to signify a servant; hence that verse in Virgil, Eclog. iii. 16: - Quid domini faciant, audent cum talia Fures? "What may not masters do, when servants (thieves) are so bold?" On which Servius remarks: Pro Servo Furem posuit, furta enim specialiter servorum sunt. Sic Plautus de servo, Homo es trium literarum, i.e. fur. "He puts fur, a thief, to signify a servant, because servants are commonly thieves. Thus Plautus, speaking of a servant, says: Thou art a man of three letters, i.e. f-u-r, a thief." And Terence denominates a number of servants, munipulus furum, "a bundle of thieves." Eun. 4, 7, 6. The place in Plautus to which Servius refers is in Aulul., act ii. scene iv. in fine: - - Tun', trium literarum homo, Me vituperas? F-u-r, etiam fur trifurcifer. "Dost thou blame me, thou man of three letters? Thou art a thief, and the most notorious of all knaves." It was necessary, therefore, that the apostle should be so very particular in his directions to servants, as they were in general thieves almost by profession. Verse 11 The grace of God that bringeth salvation hath appeared to all men - Επεφανη γαρ ἡ χαρις του Θεου ἡ σωτηριος πασιν ανθρωποις· Literally translated, the words stand thus: For the grace of God, that which saves, hath shone forth upon all men. Or, as it is expressed in the margin of our authorized version: The grace of God, that bringeth salvation to all men, hath appeared. As God's grace signifies God's favor, any benefit received from him may be termed God's grace. In this place, and in Col 1:6, the Gospel, which points out God's infinite mercy to the world, is termed the grace of God; for it is not only a favor of infinite worth in itself, but it announces that greatest gift of God to man, the incarnation and atoning sacrifice of Jesus Christ. Now it cannot be said, except in a very refined and spiritual sense, that this Gospel had then appeared to all men; but it may be well said that it bringeth salvation to all men; this is its design; and it was to taste death for every man that its author came into the world. There is a beauty and energy in the word επεφανη, hath shined out, that is rarely noted; it seems to be a metaphor taken from the sun. As by his rising in the east and shining out, he enlightens, successively, the whole world; so the Lord Jesus, who is called the Sun of righteousness, Mal 4:2, arises on the whole human race with healing in his wings. And as the light and heat of the sun are denied to no nation nor individual, so the grace of the Lord Jesus, this also shines out upon all; and God designs that all mankind shall be as equally benefited by it in reference to their souls, as they are in respect to their bodies by the sun that shines in the firmament of heaven. But as all the parts of the earth are not immediately illuminated, but come into the solar light successively, not only in consequence of the earth's diurnal revolution round its own axis, but in consequence of its annual revolution round its whole orbit; so this Sun of righteousness, who has shined out, is bringing every part of the habitable globe into his Divine light; that light is shining more and more to the perfect day; so that gradually and successively he is enlightening every nation, and every man; and, when his great year is filled up, every nation of the earth shall be brought into the light and heat of this unspotted, uneclipsed, and eternal Sun of righteousness and truth. Wherever the Gospel comes, it brings salvation - it offers deliverance from all sin to every soul that hears or reads it. As freely as the sun dispenses his genial influences to every inhabitant of the earth, so freely does Jesus Christ dispense the merits and blessings of his passion and death to every soul of man. From the influences of this spiritual Sun no soul is reprobated any more than from the influences of the natural sun. In both cases, only those who wilfully shut their eyes, and hide themselves in darkness, are deprived of the gracious benefit. It is no objection to this view of the subject, that whole nations have not yet received the Divine light. When the earth and the sun were created, every part of the globe did not come immediately into the light; to effect this purpose fully there must be a complete revolution, as has been marked above, and this could not be effected till the earth had not only revolved on its own axis, but passed successively through all the signs of the zodiac. When its year was completed, and not till then, every part had its due proportion of light and heat. God may, in his infinite wisdom, have determined the times and the seasons for the full manifestation of the Gospel to the nations of the world, as he has done in reference to the solar light; and when the Jews are brought in with the fullness of the Gentiles, then, and not till then, can we say that the grand revolution of the important Year of the Sun of righteousness is completed. But, in the meantime, the unenlightened parts of the earth are not left in total darkness; as there was light " - ere the infant sun Was rolled together, or had tried his beams Athwart the gloom profound;" light being created, and in a certain measure dispersed, at least three whole days before the sun was formed; (for his creation was a part of the fourth day's work); so, previously to the incarnation of Christ, there was spiritual light in the world; for he diffused his beams while his orb was yet unseen. And even now, where by the preaching of his Gospel he is not yet manifested, he is that true light which enlightens every man coming into the world; so that the moral world is no more left to absolute darkness, where the Gospel is not yet preached, than the earth was the four days which preceded the creation of the sun, or those parts of the world are where the Gospel has not yet been preached. The great year is rolling on, and all the parts of the earth are coming successively, and now rapidly, into the light. The vast revolution seems to be nearly completed, and the whole world is about to be filled with the light and glory of God. A heathen poet, apparently under the inspiration of God (for God has his witnesses every where) speaks of those glorious times in words and numbers which nothing but the Spirit of God can equal. It gratifies myself to refer to them, and it will gratify my reader to find them entered here: - Ultima Cumaei venit jam carminis aetas: Magnus ab integro saeclorum nascitur ordo. - Talia saecla suis dixerunt, currite, fusis Concordes stabili fatorum numine Parcae. - Aspice convexo nutantem pondere mundum, Terrasque, tractusque maris, coelumque profundum: Aspice, venturo laetentur ut omnia saeclo! The last great age, foretold by sacred rhymes, Renews its finish'd course; Saturnian times Roll round again; and mighty years, begun From their first orb, in radiant circles run. Majestic months, with swift but steady pace, Set out with him on their appointed race. - The Fates, when they their happy web have spun, Shall bless the clew, and bid it smoothly run. - See labouring nature calls thee to sustain The nodding frame of heaven and earth and main; See, to their base restored, earth, seas, and air, And joyful ages from behind appear In crowding ranks. Dryden. Hasten the time, thou God of ages! Even so. Amen. Come, Lord Jesus! Verse 12 Teaching us, that, denying, etc. - Παιδευουσα· Instructing us as children are instructed. Christ is the great teacher; and men, in order to learn, must become his disciples - must put themselves under his tuition, and learn of him. Denying ungodliness - Ασεβειαν· All things contrary to God; whatever would lead us to doubt his being, deny any of his essential attributes; his providence or government of the world, and his influence on the souls of men. Every thing, also, which is opposed to his true worship; theoretical and practical atheism, deism, and irreligion in general. Worldly lusts - Such desires, affections, and appetites, as men are governed by who have their portion in this life, and live without God in the world. Gluttony, drunkenness, lasciviousness, anger, malice, and revenge; together with the immoderate love of riches, power, and fame. We should live soberly - Having every temper, appetite, and desire, under the government of reason, and reason itself under the government of the Spirit of God. Righteously - Rendering to every man his due, injuring no person in his body, mind, reputation, or property; doing unto all as we would they should do to us; and filling up the duties of the particular stations in which it has pleased God to fix us, committing no sin, omitting no duty. And godly - Ευσεβως. Just the reverse of what is implied in ungodliness. See above. In this present world - Not supposing that any thing will be purified in the world to come that is not cleansed in this. The three words above evidently include our duty to God, to our neighbor, and to ourselves. 1. We are to live soberly in respect to ourselves. 2. Righteously in respect to our neighbor. And 3. Godly, or piously, in respect to our Maker. Verse 13 Looking for that blessed hope - Expecting the grand object of our hope, eternal life. See Tit 1:2. This is what the Gospel teaches us to expect, and what the grace of God prepares the human heart for. This is called a blessed hope; those who have it are happy in the sure prospect of that glory which shall be revealed. The glorious appearing - Και επιφανειαν της δοξης του μεγαλου Θεου και σωτηρος ἡμων Ιησου Χριστου. This clause, literally translated, is as follows: And the appearing of the glory of the great God, even our Savior Jesus Christ. On this passage I must refer the reader to the Essay on the Greek Article, by H. S. Boyd, Esq., appended to the notes on the Epistle to the Ephesians, where both the structure and doctrine of this passage are explained at large. Some think that the blessed hope and glorious appearing mean the same thing; but I do not think so. The blessed hope refers simply to eternal glorification in general; the glorious appearing, to the resurrection of the body; for when Christ appears he will change this vile body, and make it like unto his Glorious Body, according to the working by which he is able even to subdue all things to himself. See Phi 3:20, Phi 3:21. Verse 14 Who gave himself for us - Who gave his own life as a ransom price to redeem ours. This is evidently what is meant, as the words λυτρωσηται and λαον περιουσιον imply. The verb λυτροω signifies to redeem or ransom by paying a price, as I have often had occasion to observe; and περιουσιος signifies such a peculiar property as a man has in what he has purchased with his own money. Jesus gave his life for the world, and thus has purchased men unto himself; and, having purchased the slaves from their thraldom, he is represented as stripping them of their sordid vestments, cleansing and purifying them unto himself that they may become his own servants, and bringing them out of their dishonorable and oppressive servitude, in which they had no proper motive to diligence and could have no affection for the despot under whose authority they were employed. Thus redeemed, they now become his willing servants, and are zealous of good works - affectionately attached to that noble employment which is assigned to them by that Master whom it is an inexpressible honor to serve. This seems to be the allusion in the above verse. Verse 15 These things speak - That is, teach; for λαλει, speak, has the same meaning here as διδασκε, teach, which, as being synonymous, is actually the reading of the Codex Alexandrinus. And exhort - Παρακαλει· Repeat them again and again, and urge them on their attention and consciences. And rebuke - Ελεγχε· Demonstrate the importance, utility, and necessity of them; and show them that God requires their obedience. With all authority - Μετα πασης επιταγης· With all that authority with which thy office invests thee, and which thou hast received from God. Let no man despise thee - That is: Act so that no person shall have any cause to despise thee, either for thy work, or the manner and spirit is which thou dost perform it. 1. Few portions of the New Testament excel this chapter. It may well form the creed, system of ethics, and text book of every Christian preacher. Does any man inquire what is the duty of a Gospel minister! Send him to the second chapter of the Epistle to Titus for a complete answer. There he will find what he is to believe, what he is to practice, and what he is to preach. Even his congregation is parcelled out to him. The old and the young of both sexes, and those who are in their employment, are considered to be the objects of his ministry; and a plan of teaching, in reference to those different descriptions of society, is laid down before him. He finds here the doctrine which he is to preach to them, the duties which he is required to inculcate, the motives by which his exhortations are to be strengthened, and the end which both he and his people should have invariably in view. 2. The Godhead of Jesus Christ is here laid down in a most solemn and explicit manner: He is the great God our Savior, ὁ μεγας Θεος και Σωτηρ· human language can go no higher, and the expressions are such, and are so placed, that it is impossible either to misunderstand or to misapply them. He who is the great God, higher than the highest, is our Savior; he who is our Savior is the great God; but Jesus Christ is our Savior, and Jesus Christ is here stated to be the great God. 3. The extent of human redemption is here also pointed out. The saving grace of this great God hath shone out upon every man; none has been passed by, none left uninfluenced, none without the first offer of life eternal, and a sufficiency of grace to qualify him for the state. 4. The operation of Divine grace in preparing the soul for glory is next referred to. It cleanses us from all unrighteousness, it purifies us unto God, and makes us fervent and abundant in good works. This system is worthy of God, and is properly suited to the state and necessities of man. These are truths which must be preached, which are not preached enough, and which cannot be preached too often. Awake, pastors! and do not the work of the Lord carelessly. Awake, people! and believe to the saving of your souls. How shall he who is styled a minister of the Gospel, and who neither knows, feels, nor heartily inculcates these things, give an account in the great day, of himself, his calling, and his flock, to God? And when this Gospel is preached faithfully and zealously, how shall the people escape who neglect so great a salvation? Neglect, in such a case, is the highest contempt which man can offer to his Maker. Surely such conduct must expect judgment without mixture of mercy. Reader, lay this to heart. Introduction The necessity of obedience to the civil powers, and of meek and gentle deportment towards all men, is to be diligently enforced, Tit 3:1, Tit 3:2. The wretched state of man, previously to the advent of Christ, Tit 3:3. The wonderful change which the grace of God makes, and the means which it uses to bring men to glory, Tit 3:4-7. The necessity of a holy life, and of avoiding things which produce strifes and contentions, and are unprofitable and vain, Tit 3:8, Tit 3:9. How to deal with those who are heretics, Tit 3:10, Tit 3:11. St. Paul directs Titus to meet him at Nicopolis, and to bring Zenas and Apollos w

Wholesome - Restoring and preserving spiritual health.

Titus CHAPTER 2 ANALYSIS OF THE CHAPTER. IN the previous chapter, the apostle had directed Titus what to do in the organization of churches in the various cities of Crete, and had put him on his guard in doing it, by showing the character of the people he had to deal with. In this chapter, he gives him various instructions as to his own method of teaching, showing what kind of doctrines he should inculcate, and what kind of instructions he should give to the various classes of his hearers. He was, in general, to speak only such things as became sound doctrine, Tit 2:1. In particular, he was to instruct aged men to be sober, grave, and temperate--acting in a manner that became their time of life, Tit 2:2; the aged women to be a proper example to the younger females, and to exercise a proper care over them, Tit 2:3-5; the young men to be sober-minded, Tit 2:6; Titus himself, who evidently came under the class of young men, was to be an example to them in all things, Tit 2:7,8; and servants were to be instructed to perform their duty to their masters with fidelity, Tit 2:9,10. The duty of giving these instructions is then enforced by a reference to the nature and design of the gospel, Tit 2:11-15. That grace which brings salvation has appeared to all mankind, and its design is to make all holy who embrace it, and to teach all to live for a higher and a better world. Verse 1. But speak thou. In thine own ministry. In the previous chapter he had given him instructions as to the kind of persons who were to be put into the sacred office. Here he gives him special instructions in regard to his own breaching. The things which become sound doctrine. To wit, those which he proceeds immediately to specify. On the phrase sound doctrine, 1Timm 1:10, comp. 2Ti 4:3.

Relative Duties. ( a. d. 66.) 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 they be 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 To be 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 showing 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 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; 10 Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. 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, 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 ( but ) here points back to the corrupt teachers, who vented fables, things vain and unprofitable: in opposition to them, says he, " But speak thou the things that become sound doctrine, 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 sound doctrines, 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 be uncorrupt, to the use of edifying, such as may minister grace to the hearers ( Eph. iv. 29 ), much more must ministers' preaching be such. Thus the apostle exhorts Titus generally: and then, II. Specially and particularly, he instructs him to apply this sound doctrine to several sorts of persons, from v. 2-10 . 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. 1. To the aged men. By aged men some understand elders by office, including deacons, &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. That the aged men be sober, 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. Grave: 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! Temperate, 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. Sound in the faith, 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. In charity, or love; this is fitly joined with faith, 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 in patience. 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 enduring patience and waiting patience, both of which must be looked after; to bear evils becomingly, and contentedly to want the good till we are fit for it and it for us, being followers of those who through faith and patience inherit the promises. Thus as to the aged men. 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 be in behaviour as becometh holiness: both men and women must accommodate their behaviour to their profession. Those virtues before mentioned ( sobriety, gravity, temperance, soundness in the faith, charity, and patience ), 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. That the aged women likewise (as well as the men) be in behaviour as becometh holiness; 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 1 Cor. x. 31 , Whatever you do, do all to the glory of God. And Phil. iv. 8 , 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. And here, whatsoever things are beseeming or unbeseeming holiness form a measure and rule of conduct to be looked to. Not false accusers — me diabolous, 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 whose tongue is set on fire of hell; 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. Not given to much wine; 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 teachers of good things! Not public preachers, that is forbidden ( 1 Cor. xiv. 34 , I permit not a woman to speak in the church ), 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. The words of king Lemuel, the prophecy his mother taught him. Such a woman is praised, She openeth her mouth with wisdom, and in her tongue is the law of kindness, Prov. xxxi. 1 , 26 . Teachers of good things 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. 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: To be sober and discreet, contrary to the vanity and rashness which younger years are subject to: discreet in their judgments and sober in their affections and behaviour. Discreet and chaste stand well together; many expose themselves to fatal temptations by that which at first might be but indiscretion. Prov. ii. 11 , Discretion shall preserve thee, understanding shall keep thee from the evil way. Chaste, and keepers at home, 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. 1 Tim. v. 13, 14 , 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. Their business is to guide the house, and they should give no occasion to the enemy to speak reproachfully. Good, generally, in opposition to all vice; and specially, in her place, kind, helpful, and charitable; as Dorcas, full of good works and almsdeeds. 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 building her house, and doing her husband good, and not evil, all her days. Thus in their personal character sober, discreet, chaste, keepers at home, and good: and, (2.) In their relative capacities: To love their husbands, and to be obedient to them; and where there is true love this will be no difficult command. God, in nature, and by his will, hath made this subordination: I suffer not a woman to usurp authority over the man ( 1 Tim. ii. 12 ); and the reason is added: For Adam was first formed, then Eve. Adam was not deceived, but the woman, being deceived, was in the transgression, v. 13, 14 . 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 ( Gen. iii. 16 ): Thy desire shall be to thy husband, and he shall rule over thee, with less easiness, it may be, than before. It is therefore doubly enjoined: first in innocency, when was settled a subordination of nature, Adam being first formed and then Eve, and the woman being taken out of the man; and then upon the fall, 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. Eph. v. 22, 23 , Wives submit yourselves unto you own husbands, as unto the Lord, as owning Christ's authority in them, whose image they bear; 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. 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 wives be unto their own husbands, as is fit in the Lord ( Col. iii. 18 ), 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. And to love their children, 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: That the word of God may not be blasphemed. 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. Rom. ii. 24 , The name of God is blasphemed among the Gentiles through you. "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 be wounded in the house of his friends. Thus of the duties of the younger women. 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 mourn at the last, but have peace and comfort in death, and after it a glorious crown of life. 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: In all things showing thyself a pattern of good works, v. 7 . 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. Thou that teachest another, teachest thou not thyself? A defect here is a great blemish and a great hindrance. In all things; some read, above all things, or above all men. 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: In doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned, v. 7, 8 . 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 condemned; 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. 1 Tim. iv. 16 , Take heed to thyself, and to thy doctrine: and, v. 12 . of the same chapter, " Let no man despise thy youth, but be thou an example of believers in word —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 in word: and in conversation, the life corresponding with the doctrine. In doing this thou shalt both save thyself and those that hear thee. " In 2 Tim. iii. 10 , Thou hast fully known my doctrine and manner of life (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. 1 Thess. ii. 9, 10 . 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. 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: That he who is of the contrary part may be ashamed, having no evil thing to say of you. 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 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. This is the direction to Titus himself, and so of the duties of free persons, male and female, old and young. Then follow, 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. (1.) The duties themselves are these:— [1.] To be obedient to their own masters, v. 9 . This is the prime duty, that by which they are characterized. Rom. vi. 16 , His servants you are whom you obey. There must be inward subjection and dutiful respect and reverence in the mind and thoughts. " If I be a master, where is my fear, 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. 1 Pet. ii. 18 , Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. 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, [2.] To please them well in all things, 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, Col. iii. 22-24 . 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? Answer, 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. Eph. vi. 5-7 , " 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 (who look at nothing but the favour or displeasure of men, or at nothing so much as this), 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; " 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. " Art thou called, being a servant? Care not for it, 1 Cor. vii. 21 . 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; for he that is called in the Lord, being a servant, is the Lord's freeman, not free from that service, but free in it; free spiritually, though not in a civil sense. Likewise also he that is called, being free, is Christ's servant; he is bound to him, though he be not under civil subjection to any; so that, bond or free, all are one in Christ. " 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. [3.] Not answering again; not contradicting them, nor disputing it with them; not giving them any disrespectful or provoking language. Job complained of his servants, that he called them, and they gave him no answer; that was faulty another way: Non respondere pro convitio est—Such silence is contempt: 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. [4.] Not purloining, but showing all good fidelity. This is another great essential of good servants, to be honest, never converting that to their own use which is their master's, nor wasting the goods they are entrusted with; that is, purloining. They must be just and true, and do for their masters as they would or should for themselves. Prov. xxviii. 24 , Whoso robbeth his father or his mother, and saith, It is no transgression, the same is the companion of a destroyer; 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. Not purloining, but showing all good fidelity; 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. If you have not been faithful in that which is another man's, who shall give you that which is your own? Luke xvi. 12 . Thus of the duties themselves, to which servants are to be exhorted. Then, (2.) Here is the consideration with which Titus was to enforce them: That they may adorn the doctrine of God our Saviour in all things; 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.

Vigilant - As veteran soldiers, not easily to be surprised. Patience - A virtue particularly needful for and becoming them. Serious - Not drolling or diverting on the brink of eternity.

That the aged men. All aged men--for there is no reason to suppose that the apostle refers particularly to those who were in office, or who were technically elders, or presbyters. If he had, he would have used the common word-- πρεσβυτερος presbyter (see Mt 15:2, 16:21, 21:23, 26:3,47,57,59, 1Timm 5:1,17,19, Tit 1:5 Jas 5:14, 1Pet 5:1,) instead of the unusual word-- πρεσβυτης an old or aged man--a word which occurs nowhere else in the New Testament except in Lk 1:18, "For I am an old man," and Phm 1:9, "being such an one as Paul the aged." It is in no instance applied to an office. Besides, the instructions which Titus was to give to such men was not that which peculiarly pertained to elders as officers in the church, but to all old men. The idea is, that he was to adapt his instructions to the peculiar character of different classes of his hearers. The aged needed special instructions, and so did the young. Be sober. Marg., vigilant. See the word explained 1Timm 3:2, where it is rendered vigilant. In 1Timm 3:11, the same word is rendered sober. Grave. Serious. 1Timm 3:8. Compare Php 4:8, where the same word is rendered honest. Temperate. σωφρονας. Rather, prudent, or sober-minded. See it explained 1Timm 3:2, where it is rendered sober. Also, Tit 1:8. Sound in faith. 1Timm 1:10; Tit 1:13. In charity. In love. 1Cor 13:1, seq. The meaning is, that an old man should evince love for all, especially for those who are good. He should have overcome, at his time of life, all the fiery, impetuous, envious, wrathful passions of his early years, and his mind should be subdued into sweet benevolence to all mankind. In patience. In the infirmities of old age--in the trials resulting from the loss of the friends of their early years --in their loneliness in the world, they should show that the effect of all God's dealings with them has been to produce patience. The aged should submit to the trials of their advanced years, also, with resignation--for they will soon be over. A few more sighs, and they will sigh no more; a little longer bearing up under their infirmities, and they will renew their youth before the throne of God. (a) "aged men" Prov 16:31 (1) "sober" "vigilant"Verse 3. The aged women l

In behaviour - The particulars whereof follow. As becometh holiness - Literally, observing an holy decorum. Not slanderers - Or evil - speakers. Not given to much wine - If they use a little for their often infirmities. Teachers - Age and experience call them so to be. Let them teach good only.

ikewise. Not only those who may have the office of deaconnesses, but all aged females. That they be in behaviour as becometh holiness. Marg., holy women. The Greek word is not found elsewhere in the New Testament. It means appropriate to a sacred place or person, or becoming to religion. Their conduct should be such as the gospel requires. Not false accusers. Marg., make-bates. Gr., διαβολους, the word commonly applied to the devil-- as the accuser. See it explained 1Timm 3:11, where it is rendered slanderers. Not given to much wine. 1Timm 3:3. Teachers of good things. That is, instructing the younger--whether their own children, or whether they sustain the office of deaconess, and are appointed to give instruction to younger females. Comp. 1Timm 5:2-6. (2) "holiness" "holy women" (3) "false accusers" "makebates"Verse 4. That they may teach the y

That they instruct the young women - These Timothy was to instruct himself; Titus, by the elder women. To love their husbands, their children - With a tender, temperate, holy, wise affection. O how hard a lesson.

oung women to be sober. Marg., wise --a word similar to that which in Tit 2:2 is rendered temperate, and in 1Timm 3:2, sober. The meaning is, that they should instruct them to have their desires and passions well regulated, or under proper control. To love their husbands, φιλανδρους. This word occurs nowhere else in the New Testament. In Eph 5:25, Paul directs husbands to love their wives, and in Eph 5:33, the wife to reverence her husband, and here he says that it should be one of the first duties enjoined on the wife that she should love her husband. All happiness in the marriage relation is based on mutual love. When that departs, happiness departs. No wealth or splendour in a dwelling--no gorgeousness of equipage or apparel-- no magnificence of entertainment or sweetness of music--and no forms of courtesy and politeness, can be a compensation for the want of affection. Mutual love between a husband and wife will diffuse comfort through the obscurest cottage of poverty; the want of it cannot be supplied by all that can be furnished in the palaces of the great. To love their children. Nature prompts to this, and yet there are those so depraved that they have no maternal affection. Rom 1:31. Religion reproduces natural affection when sin has weakened or destroyed it, and it is the design of Christianity to recover and invigorate all the lost or weakened sensibilities of our nature. (b) "the young women" 1Timm 5:14 (4) "sober" "wise"Verse 5. To be discreet. The same word r

Discreet - Particularly in the love of their children. Chaste - Particularly in the love of their husbands. Keepers at home - Whenever they are not called out by works of necessity, piety, and mercy. Good - Well tempered, sweet, soft, obliging. Obedient to their husbands - Whose will, in all things lawful, is a rule to the wife. That the word of God be not blasphemed - Or evil spoken of; particularly by unbelieving husbands, who lay all the blame on the religion of their wives.

endered in Tit 2:2, temperate, and explained in Tit 2:4. Chaste. Pure--in heart, and in life. Keepers at home. That is, characteristically attentive to their domestic concerns, or to their duties in their families. A similar injunction is found in the precepts of the Pythagoreans-- τανγαρ γυναικαδειοικουρενκαιενδονμενεν. See Creuzer's Symbolik, iii. 120. This does not mean, of course, that they are never to go abroad, but they are not to neglect their domestic affairs; they are not to be better known abroad than at home; they are not to omit their own duties, and become "busy-bodies" in the concerns of others. Religion is the patron of the domestic virtues, and regards the appropriate duties in a family as those most intimately connected with its own progress in the world. It looks benignly on all which makes home a place of contentment, intelligence, and peace. It does not flourish when domestic duties are neglected; and whatever may be done abroad, or whatever self-denial and zeal in the cause of religion may be evinced there, or whatever call there may be for the labours of Christians there, or however much good may be actually done abroad, religion has gained nothing, on the whole, if, in order to secure these things, the duties of a wife and mother at home have been disregarded. Our first duty is at home, and all other duties will be well performed just in proportion as that is. Good. In all respects, and in all relations. To a wife, a mother, a sister, there can be no higher characteristic ascribed, than to say that she is good. What other trait of mind will enable her better to perform her appropriate duties of life? What other will make her more like her Saviour? Obedient to their own husbands. Eph 5:22, seq. Col 3:18. That the word of God be not blasphemed. That the gospel may not be injuriously spoken of ( Mt 9:3,) on account of the inconsistent lives of those who profess to be influenced by it. The idea is, that religion ought to produce the virtues here spoken of, and that when it does not, it will be reproached as being of no value. (*) "blasphemed" "evil spoken of"Verse 6. Young men likewise exhort to be sober-minded. Marg., discreet

To be discreet - A virtue rarely found in youth.

. On the meaning of the Greek word used here (σωφρονειν,) Tit 2:2; Tit 2:4. The idea is, that they should be entreated to be prudent, discreet, serious in their deportment; to get the mastery over their passions and appetites; to control the propensities to which youth are subject; and that there should be such self-government, under the influence of religion, as to avoid excess in everything. A well-governed mind, superior to the indulgence of those passions to which the young are prone, will express the meaning of the word here. They should be "steady in their behaviour, superior to sensual temptations, and constant in the exercise of every part of self-government." Doddridge. The reasons for this are obvious. (1.) The hopes of the church depend much on them. (2.) A young man who cannot govern himself, gives little promise of being useful or happy. (3.) Indulgence in the propensities to which young men are prone, will, sooner or later, bring ruin to the body and the soul. (4.) They are just at the period of life when they are exposed to peculiar temptations, and when they need to exercise a peculiar guardianship over their own conduct. (5.) Like others, they may soon die; and they should be habitually in such a frame of mind, as to be prepared to stand before God. A young man who feels that he may be soon in the eternal world, cannot but be sensible of the propriety of having a serious mind, and of living and acting as in the immediate presence of his Maker and Judge. (1) "sober" "discreet"Verse 7. In all things showing thyself a pattern of good works. Not merely teaching ot

Showing thyself a pattern - Titus himself was then young. In the doctrine which thou teachest in public: as to matter, uncorruptness; as to the manner of delivering it, seriousness - Weightiness, solemnity.

hers, but showing them by example how they ought to live. On the word rendered pattern (τυπον, type,) see Heb 8:6; 1Cor 10:6; Php 3:17. In doctrine. In your manner of teaching. 1Timm 4:16. Showing uncorruptness. The word here used does not occur elsewhere in the New Testament. It means, here, the same as purity --that which is not erroneous, and which does not tend to corrupt or vitiate the morals of others, or to endanger their salvation. Everything in his teaching was to be such as to make men purer and better. Gravity. See this word explained 1Timm 2:2, where it is rendered honesty. Comp. 1Timm 3:4, where it is rendered gravity. It does not elsewhere occur. See the use of the adjective, however, in Php 4:8, 1Timm 3:8,11, Tit 2:2. The word properly means venerableness; then, whatever will insure respect, in character, opinions, deportment. The sense here is, that the manner in which a preacher delivers his message, should be such as to command respect, he should evince good sense, undoubted piety, an acquaintance with his subject, simplicity, seriousness, and earnestness, in his manner. Sincerity. See this word (αφθαρσια) explained Eph 6:24. It is rendered immortality in Rom 2:7, 2Ti 1:10; incorruption, in 1Cor 15:42,50,53,54; and sincerity, Eph 6:24, and in the place before us. It does not elsewhere occur in the New Testament. It means incorruption, incapacity of decay; and, therefore, would be here synonymous with purity. It should be said, however, that it is wanting in many Mss., and is rejected in the later editions of the New Testament by Wetstein, Tittman, and Hahn. (a) "pattern" 1Timm 4:12 Verse 8. Sound speech. 1Timm 1:10. He wa

Wholesome speech - In private conversation.

s to use language that would be spiritually healthful (υγιη;) that is, true, pure, uncorrupted.--This word, and its correlatives, is used in this sense, in the New Testament, only by the apostle Paul. It is commonly applied to the body, meaning that which is healthful, or whole. See Lk 5:31, 6:10, 7:10, 15:27, Mt 12:13, 15:31, Mk 3:5, 5:34 Jn 5:4,6,9,11,14,15, 7:23, Acts 4:10, 3Jn 1:2. For Paul's use of the word, see 1Timm 1:10, 6:3, 2Ti 1:13, 4:3, Tit 1:9,13, 2:1,2,8. It does not elsewhere occur. That cannot be condemned. Such as cannot be shown to be weak, or unsound; such that no one could find fault with it, or such as an adversary could not take hold of and blame. This direction would imply purity and seriousness of language, solidity of argument, and truth in the doctrines which he maintained. That he that is of the contrary part may be ashamed, etc, Ashamed that he has opposed such views. (b) "Sound speech" 1Timm 6:3 Verse 9. Exhort servants to be obedient to their own masters. See this explained

Please them in all things - Wherein it can be done without sin. Not answering again - Though blamed unjustly. This honest servants are most apt to do. Not stealing - Not taking or giving any thing without their master's leave: this fair - spoken servants are apt to do.

Eph 6:5, seq., 1Timm 6:1-4. And to please them well in all things. That is, so far as they lawfully may, or in those things which are not contrary to the will of God. Comp. Eph 6:6. It should be an object with one who is a servant, to meet the approbation of his master, as long as this relation continues. This rule would not, however, go to the extent to require him to please his master in doing anything that is contrary to the law of God, or that is morally wrong. Not answering again. Marg., gainsaying. Not contradicting, or not disobeying. They were to do what the master required, if it did not interfere with the rights of conscience, without attempting to argue the matter--without disputing with the master--and without advancing their own opinions. Where this relation exists, no one can doubt that this is a proper frame of mind for a servant. It may be observed, however, that all that is here said would be equally appropriate, whether the servitude was voluntary or involuntary. A man who becomes voluntarily a servant, binds himself to obey his master cheerfully and quietly, without gainsaying, and without attempting to reason the matter with him, or propounding his own opinions, even though they may be much wiser than those of his employer, he makes a contract to obey his master, not to reason with him, or to instruct him. (c) "servants" Eph 6:5 (2) "answering again" "gainsaying"Verse 10. Not purloining. Not to appropriate to themselves what belongs to their masters. The word p

Showing all good fidelity - Soft, obliging faithfulness That they may adorn the doctrine of God our Saviour - More than St. Paul says of kings. How he raises the lowness of his subject! So may they, the lowness of their condition.

urloin means, literally, to take or carry away for one's self; and would be applied to an appropriation to one's self of what pertained to a common stock, or what belonged to one in whose employ we are--as the embezzlement of public funds. Here it means that the servant was not to apply to his own use what belonged to his master; that is, was not to pilfer --a vice to which, as all know, servants, and especially slaves, are particularly exposed. See the word explained Acts 5:2. But showing all good fidelity. In labouring, and in taking care of the property intrusted to them. That they may adorn the doctrine of God our Saviour in all things. That they may show the fair influence of religion on them, in all respects, making them industrious, honest, kind, and obedient. They were to show that the effect of the religion which they professed was to make them better fitted to discharge tile duties of their station in life, however humble; or that its influence on them was desirable in every respect. In this way, they might hope also that the minds of their masters might be reached, and that they might be brought to respect and love the gospel. Learn, hence, (1.) that one in the most humble walk of life may so live as to be an ornament to religion, as well as one favoured with more advantages. (2.) That servants may do much good, by so living as to show to all around them that there is a reality in the gospel, and to lead others to love it. (3.) If, in this situation of life, it is a duty so to live as to adorn religion, it cannot be less so in more elevated situations. A master should feel the obligation not to be surpassed in religious character by his servant. (d) "that they may" Mt 5:16 Verse 11. For the grace of God. The favour of God, shown to the undeserving.

The saving grace of God - So it is in its nature, tendency, and design. Hath appeared to all men - High and low.

Rom 1:7. That bringeth salvation. Marg., to all men, hath appeared. That is, in the margin, "the grace which brings salvation to all men has been revealed." The marginal reading is most in accordance with the Greek, though it will bear either construction. If that which is in the text be adopted, it means that the plan of salvation has been revealed to all classes of men; that is, that it is announced or revealed to all the race that they may be saved. Comp. Col 1:23. If the other rendering be adopted, it means that that plan was fitted to secure the salvation of all men; that none were excluded from the offer; that provision had been made for all, and all might come and be saved. Whichever interpretation be adopted, the sense here will not be essentially varied. It is, that the gospel was adapted to man as man, and therefore might include servants as well as masters; subjects, as well as kings; the poor, as well as the rich; the ignorant, as well as the learned. See 1Timm 2:1,2; Acts 17:26. (e) "grace of God" Rom 5:15 (3) "hath appeared" "hath appeared to all men"Verse 12. Teaching us. That is the "grace of God" so teaches us; or that system of religion which is a

Nature and Design of the Gospel; The Holy Tendency of the Gospel; Nature of Christ's Redemption. ( a. d. 66.) 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. 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. 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, 1. They are put under the dispensation of the grace of God, so the gospel is called, Eph. iii. 2 . 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: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Rom. vi. 12-14 . The love of Christ constrains us not to live to self, but to him ( 2 Cor. v. 14, 15 ); without this effect, grace is received in vain. 2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers)—salvation from sin and wrath, from death and hell. Hence it is called the word of life; 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, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since, 3. It hath appeared, 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, 4. It hath appeared to all men; 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: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. 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, Rom. xvi. 25, 26 . 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. 5. This gospel revelation is to teach, 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, (1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "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); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, 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. Those that are Christ's have crucified the flesh with the affections and lusts. 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, (2.) To make conscience of that which is good: To live soberly, righteously, and godly, &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. We are members one of another, and must seek every man another's wealth, 1 Cor. x. 24 ; xii. 25 . 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. Whether you eat, or drink, or whatsoever you do, do all to the glory of God, 1 Cor. x. 31 . 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. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. 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, (3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. 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 in his own glory, and in his Father's, and of the holy angels, Luke ix. 26 . His own glory which he had before the world was; and his Father's, being the express image of his person, 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. 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, Heb. ix. 28 . The great God and our Saviour (or even our Saviour ) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Soteros, not kai tou Soteros, and so is kai rendered 1 Cor. xv. 24 , When he shall have delivered up the kingdom to God, even the Father; to Theo kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God ( 1 John v. 20 ), the mighty God ( Isa. ix. 6 ), who, being in the form of God, thought it not robbery to be equal with God, Phil. ii. 6 . 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, 1 Cor. xv. 19 . By hope is meant the thing hoped for, namely, Christ himself, who is called our hope ( 1 Tim. i. 1 ), and blessedness in and through him, even riches of glory ( Eph. i. 18 ), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all to a good life by this blessed hope. 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, 1 Pet. i. 13 . To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. 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! 2 Pet. iii. 11, 12 . 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, To be where he is, and to behold his glory, John xvii. 24 . 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. We are begotten again to a lively hope of it ( 1 Pet. i. 3 ), turned to serve the living God, and wait for his Son from heaven, 1 Thess. i. 9, 10 . Christians are marked by this, expecting their Master's coming ( Luke xii. 36 ), loving his appearance, 2 Tim. iv. 8 . 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 he that shall come will come, and will not tarry, Heb. x. 37 . [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, II. From the end of Christ's death: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, v. 14 . 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, 1. The purchaser of salvation—Jesus Christ, that great God and our Saviour, 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, 2. The price of our redemption: He gave himself. 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. 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, John x. 17, 18 . So John xvii. 19 , " For their sakes I sanctify myself, 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. He gave himself a ransom for all, 1 Tim. ii. 6 . Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ ( 1 Pet. i. 18, 19 ), called the blood of God ( Acts xx. 28 ), that is, of him who is God. 3. The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God, 1 Pet. iii. 18 . He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him, 2 Cor. v. 21 . Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering, 4. The ends of his giving himself for us, (1.) That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. 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? Answer, 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 with his own blood, Acts xx. 28 . 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. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified, Heb. ix. 25, 26 ; x. 14 . 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.) To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. 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, to cleanse it. Thus does he make to himself a peculiar people, 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 a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And, (3.) Zealous of good works. 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 in holiness and righteousness all the days of our life. 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.

Instructing us - All who do not reject it. That, having renounced ungodliness - Whatever is contrary to the fear and love of God. And worldly desires - Which are opposite to sobriety and righteousness. We should live soberly - In all purity and holiness. Sobriety, in the scripture sense, is rather the whole temper of a man, than a single virtue in him. It comprehends all that is opposite to the drowsiness of sin, the folly of ignorance, the unholiness of disorderly passions. Sobriety is no less than all the powers of the soul being consistently and constantly awake, duly governed by heavenly prudence, and entirely conformable to holy affections. And righteously - Doing to all as we would they should do to us. And godly - As those who are consecrated to God both in heart and life.

manifestation of the grace of God, inculcates the great and important duties which Paul proceeds to state. That denying ungodliness and worldly lusts. "That by denying ourselves of these, or refusing to practise them, we should lead a holy life." The word ungodliness, here means all that would be included under the word impiety; that is, all failure in the performance of our proper duties towards God. Rom 1:18. The phrase "worldly lusts," refers to all improper desires pertaining to this life--the desire of wealth, pleasure, honour, sensual indulgence. It refers to such passions as the men of this world are prone to, and would include all those things which cannot be indulged in with a proper reference to the world to come. The gross passions would be of course included, and all those more re- fined pleasures also which constitute the characteristic and peculiar enjoyments of those who do not live unto God. We should live soberly. See the word soberly (σωφρονως) explained Tit 2:2, Tit 2:4. It means that we should exercise a due restraint on our passions and propensities. Righteously. Justly. This refers to the proper performance of our duties to our fellowmen; and it means that religion teaches us to perform those duties with fidelity, according to all our relations in life; to all our promises and contracts; to our fellow-citizens and neighbours; to the poor, and needy, and ignorant, and oppressed; and to all those who are providentially placed in our way who need our kind offices. Justice to them would lead us to act as we would wish that they would towards us. And godly. Piously; that is, in the faithful performance of our duties to God. We have here, then, an epitome of all that religion requires: (1.) Our duty to ourselves--included in the word "soberly," and requiring a suitable control over our evil propensities and passions; (2.) our duty to our fellow-men in all the relations we sustain in life; and (3.) our duty to God--evinced in what will be properly regarded as a pious life. He that does these things, meets all the responsibilities of his condition and relations; and the Christian system, requiring the faithful performance of these duties, shows how admirably it is adapted to man. In this present world. That is, as long as we shall continue in it. These are the duties which we owe in the present life.Verse 13. Looking for. Expecting; waiting for. That is, in the faithful performance of our duties to ourselves,

Looking - With eager desire. For that glorious appearing - Which we hope for. Of the great God, even our Saviour Jesus Christ - So that, if there be (according to the Arian scheme) a great God and a little God, Christ is not the little God, but the great one.

to our fellow-creatures, and to God, we are patiently to wait for the coming of our Lord. (1.) We are to believe that he will return; (2.) we are to be in a posture of expectation, not knowing when he will come; and (3.) we are to be ready for him whenever he shall come. Mt 24:42, seq. 1Thes 5:4; Php 3:20. That blessed hope. The fulfillment of that hope so full of blessedness to us. The glorious appearing. 2Thes 2:8. Compare 1Timm 6:14, 2Ti 1:10, 4:1,8. Of the great God. There can be little doubt, if any, that by "the great God" here, the apostle referred to the Lord Jesus, for it is not a doctrine of the New Testament that God himself as such, or in contradistinction from his incarnate Son, will appear at the last day. It is said, indeed, that the Saviour will come "in the glory of his Father with his angels," ( Mt 16:27,) but that God as such will appear, is not taught in the Bible. The doctrine there is, that God will be manifest in his Son; that the Divine approach to our world will be through him to judge the race; and that though he will be accompanied with the appropriate symbols of the Divinity, yet it will be the Son of God who will be visible. No one, accustomed to Paul's views, can well doubt that when ne used this language he had his eye throughout on the Son of God, and that he expected no other manifestation than what would be made through him. In no place in the New Testament is the phrase επιφανειαντουθεου " the manifestation or appearing of God"--applied to any other one than Christ. It is true that this is spoken of here as the "appearing of the glory τηςδοξης --of the great God;" but the idea is that of such a manifestation as became God, or would appropriately display his glory. It is known to most persons who have attended to religious controversies, that this passage has given rise to much discussion. The ancients, in general, interpreted it as meaning, "The glorious appearing of our great God and Saviour Jesus Christ." This sense has been vindicated by the labours of Beza, Whitby, Bull, Matthaei, and Middleton, (on the Greek article,) and is the common interpretation of those who claim to be orthodox. See Bloomfield, Rec. Syn., and Notes, in loc. He contends that the meaning is, "the glorious appearance of that GREAT BEING who is our GOD AND SAVIOUR." The arguments for this opinion are well summed up by Bloomfield. Without going into a critical examination of this passage, which would not be in accordance with the design of these Notes, it may be remarked in general, (1.) that no plain reader of the New Testament, accustomed to the common language there, would have any doubt that the apostle referred here to the coming of the Lord Jesus. (2.) That the "coming" of God, as such, is not spoken of in this manner in the New Testament. (3.) That the expectation of Christians was directed to the advent of the ascended Saviour, not to the appearing of God as such. (4.) That this is just such language as one would use who believed that the Lord Jesus is Divine, or that the name God might properly be applied to him. (5.) That it would naturally and obviously convey the idea that he was Divine, to one who had no theory to defend. (6.) That if the apostle did not mean this, he used such language as was fitted to lead men into error. And (7.) that the fair construction of the Greek here, according to the application of the most rigid rules, abundantly sustains the interpretation which the plain reader of the New Testament would affix to it. The names above referred to are abundant proof that no violation is done to the rules of the Greek language by this interpretation, but rather that the fair construction of the original demands it. If this be so, then this furnishes an important proof of the divinity of Christ. (d) "Looking" 2Pet 3:12 (e) "appearing" Rev 1:7 Verse 14. Who gave himself for us. Eph 5:2. That he might redeem

Who gave himself for us - To die in our stead. That he might redeem us - Miserable bondslaves, as well from the power and the very being, as from the guilt, of all our sins.

us from all iniquity. The word here rendered redeem λυτροω, occurs only here and in Lk 24:21, 1Pet 1:18. The noun, however-- λυτρον, lutron, occurs in Mt 20:28, and Mk 10:45, where it is rendered ransom. See it explained Mt 20:28. It is here said that the object of his giving himself was to save his people from all iniquity. See this explained Mt 1:21. And purify unto himself. (1.) Purify them, or make them holy. This is the first and leading object. Heb 9:14. (2.) Unto himself: that is, they are no longer to be regarded as their own, but as redeemed for his own service, and for the promotion of his glory. 1Cor 6:19, 1Cor 6:20. A peculiar people, 1Pet 2:9. The word here used (περιουσιος) occurs nowhere else in the New Testament. It means, properly, having abundance; and then one's own, what is special, or peculiar, (Rob. Lex.;) and here means that they were to be regarded as belonging to the Lord Jesus. It does not mean, as the word would seem to imply--and as is undoubtedly true--that they are to be a peculiar people in the sense that they are to be unlike others, or to have views and principles peculiar to themselves; but that they belong to the "Saviour" in contradistinction from belonging to themselves--"peculiar," or his own in the sense that a man's property is his own, and does not belong to others. This passage, therefore, should not be used to prove that Christians should be unlike others in their manner of living, but that they belong to Christ as his redeemed people. From that it may indeed be inferred that they should be unlike others, but that is not the direct teaching of the passage. Zealous of good works. As the result of their redemption; that is, this is one object of their having been redeemed. Eph 2:10. (f) "gave himself" Eph 5:2 (g) "all iniquity" Ps 130:8 (h) "purity" Heb 9:14 (i) "peculiar" De 7:6, 1Pet 2:9 (k) "zealous" Eph 2:10 Verse 15. These things speak and exhort. 1Timm 6:2. And rebuke with all authority.

Let no man despise thee - That is, let none have any just cause to despise thee. Yet they surely will. Men who know not God will despise a true minister of his word.

1Timm 5:1, 1Timm 5:20; 2Ti 4:2. The word authority here means command επιταγη. 1Cor 7:6, 25, 2Cor 8:8, 1Timm 1:1, Tit 1:3. The sense here is, he was to do it decidedly, without ambiguity, without compromise, and without keeping any thing back. He was to state these things not as being advice or counsel, but as the requirement of God. Let no man despise thee. That is, conduct yourself, as you may easily do, so as to command universal respect as a minister of God. 1Timm 4:12. (l) "Let no man" 1Timm 4:12.

Exhortation to Various Duties. ( a. d. 66.) 15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee. 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. I. The matter of ministers' teaching: These thing, 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. If any man speak, let him speak as the oracles of God, 1 Pet. iv. 11 , and not the figments and inventions of his own brain. II. The manner; by doctrine, and exhortation, and reproof with all authority. 2 Tim. iii. 16 , All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; 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; that the man of God (the Christian or minister) may be perfect, thoroughly furnished to all good works 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. " These things speak, or teach; shun not to declare the whole counsel of God." The great and necessary truths and duties of the gospel, especially, these speak and exhort, parakalei, press with much earnestness. 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 hearers only, deceiving themselves; but doers of the word, that they may be blessed therein. And rebuke; 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. Rebuke with all authority, 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. III. Here is a special instruction to Titus in reference to himself: " Let no man despise thee; that is, give no occasion to do so, nor suffer it without reproof, considering that he who despiseth despiseth not man, but God. " Or thus, " Speak and exhort these things, 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. 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. " Know those that labour among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work's sake, 1 Thess. v. 12, 13 . 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."